/ 

The  University  of  Chicago  Publications 
IN   Religious   Education 

EDITED   BY 

ERNEST  D.   BURTON  SHAILER  MATHEWS 

THEODORE  G.  SOARES 


CONSTRUCTIVE  STUDIES 


STUDIES  IN  THE  FIRST  BOOK 
OF  SAMUEL 


THE  UNIVERSITY  OF  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 


Bgcnts 

THE  BAKER  &  TAYLOR  COMPANY 

NEW  YORK 

THE  CUNNINGHAM,  CURTISS  &  WELCH  COMPANY 

LOS  , 


THE  CAMBRIDGE  UNIVERSITY  PRESS 

LONDON  AND  EDINBURGH 

THE  MARUZEN-KABUSHIKI-KAISHA 

TOKYO,- OSAKA,  KYOTO,  FUKUOKA,  SENDAI 

THE  MISSION  BOOK  COMPANY 

SHANQHAI 


Copyright  by  dt  Brunofi .  i'.j04       Counesy  of  the  American  Tissot  Society,  New  York 
SAMUEL    AND    HIS    TWO    SONS 


•Al  OF  PRIWfT^ 


0^ 


STUDIES   IN 

THE  FIRST  BOOK  OF 

SAMUEL 


FOR  THE  USE  OF  CLASSES  IN  SECOND- 
ARY SCHOOLS  AND  IN  THE  SECONDARY 
DIVISION    OF    THE    SUNDAY    SCHOOL 


Herbert  Lockwood  Willett 


THE  UNIVERSITY  OF  CHICAGO   PRESS 
CHICAGO,  ILLINOIS 


Copyright  1908  By 
The  University  of  Chicago 


All  Rights  Reserved 


Published  March  1909 
Second  Impression  October  1910 
Third  Impression  October  1913 
Fourth  Impression  August  1917 


Composed  and  Printed  By 

The  University  of  Chicago  Press 

Chicago,  Illinois,  U.S.A. 


TO 

MY  MOTHER 
My  First  Teacher 


TABLE  OF  CONTENTS 

PACE 

Illustrations  and  Map        .......  xiii 

Editor's  Preface xv 

A  Foreword  to  the  Pupil xxix 

The  First  Book  of  Samuel — Introductory  Remarks  xxxiii 

SECTION 

I.     Samuel's  Parents,  i  :  i-ga i 

11.     Hannah's  Vow,  I  tQft-iga 5 

III.  Birth  and   Presentation  of  Samuel, 
i:i9&-28  8 

IV.  Hannah's  Song  of  Thanksgiving,  2:1-11  11 
V.     The  Sins  of  Eli's  Sons,  2:12-17       .     .  15 

VI.     Samuel's  Growth,  2:18-26     ....  18 

VII.     A  Prophet's  Warning,  2:27-36  ...  21 

VIII.'     Samuel's  Night  Call,  3 : 1-9  ....  26 

IX.     The  Message  to  Samuel,  3:10 — 4:1a    .  30 

X.     The  Ark  Taken  INTO  Battle,  4:16-9    .  34 

XI.     The  Disastrous  Battle  of  Aphek,  4: 

10-22 38 

XII.     The    Ark    among    the     Philistines, 

5:1-12 43 

XIII.  Preparations  for  the  Return  of  the 

Ark,  6:1-9 48 

XTV.     The  Ark  Brought  Back,  6:10 — 7:1      .  52 

XV.     Samuel's  Work  OF  Reform,  7 : 2-4    .     .  57 

XVI.     The  Battle  OF  Ebenezer,  7:5-17      •     •  60 

XVII.     The  Demand  for  a  King,  8:1-9.     .     .  66 

XVIII.     Samuel's  Warning,  8:10-22    ....  70 

XIX.     Saul's  Search,  9:1-14 76 


Samuel 


XX. 

XXI. 

XXII. 
XXIII. 
XXIV. 

XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 

XXXI. 

XXXII. 
XXXIII. 
XXXIV. 

XXXV. 

XXXVI. 

XXXVII. 

XXXVIII. 

XXXIX. 

XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 


Meeting  of  Saul  and  Samuel,  9 :  15-25 
Saul  Anointed,  9 :  26 — 10:16.     .     . 
Saul  Chosen  King,  10:17-27       .     . 
Relief  OF  Jabesh-gilead,  11:1-15  . 
Samuel's  Farewell  Address  to  Israel 

12:1-25     

Saul's  Sacrifice,  13:  i-i5a  .  .  . 
Philistine  Oppression,  13:156-23  . 
Jonathan's  Exploit,  14:1-16  .  . 
Saul's  Defeat  of  the  Philistines,  14 

17-35  

Jonathan's  Deliverance,  14:36-46  . 
Saul's  Wars  and  Household,  14:47-52 
Saul's  Campaign  against  Amalek,  15 


Samuel's  Rebuke  of  Saul,  15:10-35 
Samuel's  Choice  of  David,  16:1-13 
David  Brought  to  Saul,  16:14-23 
Goliath's  Challenge,  17:1-11  .  . 
David  in  the  Camp,  17:12-31  .  . 
David's  Victory   over    Goliath,    17 

32-54  

David  at  Saul's  Court,  i 7 :  55 — 18 : 5 
Saul's  Jealousy  of  David,  18 : 6-16   . 
David  Marries  Michal,  18: 17-30    . 
Saul's  Plots  against  David,  19:1-17 
David's  Flight  to  Samuel,  19:18-24 

The  Friendship  of  David  and  Jona 

THAN,  20:1-23 

Parting  of  David  and  Jonathan,  20 
24-42  


82 
87 
93 
97 

103 
no 
116 
120 

125 

130 

^33 

136 
140 
148 
153 
157 
160 

166 

173 
176 
180 
186 
191 
194 


Table    of    Contents 


XI 


XLV. 

XLVI. 

XLVII. 

XLVIII. 

XLIX. 

L. 

LI. 

LII. 

LIII. 

LIV. 

LV. 

LVI. 


David's  Visit  AT  Nob,  21:1-9      ...  205 

David  at  the  Court  of  AcmsH,  21 :  10-15  210 

David  at  Adullam  and  in  Moab,  22 : 1-5  213 

Saul's  Slaughter  of  the  Priests,  22: 

6-23 216 

David  AT  Keilah,  23:1-14      ....  222 

Jonathan's  Visit  TO  David,  23:15-18      .  227 

David  Pursued  BY  Saul,  23:19-29   .     .  229 

David's  Magnanimity,  24:1-22    .     .     .  232 

David  and  Nab AL,  25  •1-22     ....  238 

David  and  Abigail,  25.23-44.     .     .     .  245 

David  Spares  Saul's  Life,  26:1-25  .     .251 

David  among  the  Philistines,  27:1- 
28:2 


258 
264 


LVII.     Saul  and  the  Woman  of  En-dor,  28 : 3-25 

LVIII.     David   and   the    Philistine  Invasion, 

29:1-11 271 

LIX.     DavidandtheAmalekites,  30:1-31.     .     276 

LX.     The  Battle  of  Mt.  Gilboa,  31:1-13     .     284 

Review  Questions  on  the  First  Book  of  Samuel   .     289 

Dictionary  of  Words  Used  in  the  First  Book  of 

Samuel 293 


ILLUSTRATIONS  AND  MAP 


PAGE 


Samuel  and  His  Two  Sons    ....    Frontispiece 

Ruins  of  Shiloh 2 

A  Young  Arab 25 

An  Oriental  Lamp 27 

An  Assyrian 42 

Bethel 62 

A  Well  at  Beersheba 67 

Farmer  and  Plough 71 

An  Olive  Tree 73 

Women  with  Water  Jars 79 

A  Palestinian  House 83 

Mound  of  Beisan 86 

Rachel's  Sepulchre 89 

Oxen  Ploughing 99 

Ruins  of  a  Gate 102 

The  River  Jordan "3 

A  Mattock "7 

A  Shovel  or  Spade "7 

An  Ancient  Altar 124 

Ancient  Harps i55 

A  Moabite  Warrior 165 

Head  of  David— Michelangelo 167 

Modern  Arabs 185 

Winnowing  Grain 223 

A  Native  of  Syria 237 

Loaves  of  Bread 242 

The  Plain  of  Jezreel 273 

Hebron 281 

Map  of  Canaan facing  293 

xiii 


EDITOR'S  PREFACE 

This  book  constitutes  a  companion  volume  to  the 
previously  published  "  Studies  in  the  Gospel  Accord- 
ing to  Mark."  It  aims  to  meet  the  same  need  in 
Old  Testament  study  as  that  which  the  latter  sup- 
plies in  the  case  of  the  New  Testament.  Both  are 
prepared  for  the  same  grade  of  pupils. 

The  editor  of  the  series  in  which  this  volume 
appears  holds  the  firm  conviction  that  the  Sunday 
school  should  have  a  curriculum  of  study,  based 
on  thorough  knowledge  of  the  Bible  and  intelligent 
understanding  of  the  principles  of  teaching.  Such 
a  curriculum  will,  in  the  nature  of  the  case,  be 
graded  both  with  respect  to  the  Scripture  material 
employed  in  its  successive  years  and  in  respect  to  the 
method  of  using  this  material.  The  Epistle  to  the 
Ephesians  cannot  profitably  be  employed  in  teach- 
ing children  six  or  seven  years  old,  nor  are  children 
of  that  age  ready  for  broad  historical  generalizations. 

Though  well  aware  that  experience  is  likely  to 
call  for  modification  of  any  curriculum  that,  with 
the  limited  experiments  that  have  yet  been  made 
in  Sunday-school  teaching  under  a  graded  curricu- 
lum, can  now  be  framed,  the  plan  which  has  most 
commended  itself  to  the  editors  of  this  series,  as  a 
working  scheme  on  which  to  undertake  the  prepara- 


xvi  Samuel 

tion  of  the  textbooks  for  such  a  curriculum,  is  the 
following: 

I.  THE   ELEMENTARY   DIVISION 

The  Kindergarten. — Elementary  moral  and  religious  truths, 
conveyed  through  the  medium  of  the  simple  story,  and  made 
real  to  the  child  by  his  having  immediate  opportunity  to 
express  in  play  or  picture-work  his  idea  of  the  truths  presented 
to  him. 

Grades  i-j. — Stories  and  verses  from  the  Bible,  with  free 
use  of  pictures  for  purposes  of  illustration. 

Grade  4. — The  books  of  the  Bible:  an  elementary  course 
in  Biblical  Introduction  intended  to  give  the  pupils  a  true 
conception  of  the  Bible  as  a  collection  of  religious  books  of 
varied  literary  form  and  specific  purpose,  including  reading 
of  appointed  portions  and  the  memorizing  of  selected  passages. 
Such  a  course  should,  availing  itself  of  the  narrative  character 
of  much  of  the  biblical  literature,  and  of  the  historical  setting 
of  that  which  is  not  narrative  in  character,  cast  its  instruction 
very  largely  in  story-form,  and  so  adapt  it  to  the  stage  of 
intellectual  development  which  the  pupils  for  which  it  is  in- 
tended have  reached. 

Grades  5-7. — Biblical  biography,  including  the  lives  of 
Old  Testament  heroes,  of  Jesus,  and  of  the  apostles. 

II.  THE   SECONDARY   DIVISION 

Grades  8-10. — Studies  of  separate  books  of  the  Bible;  e.g., 
the  Gospel  of  Mark  and  the  Epistle  to  the  Philippians;  the 
First  Book  of  Samuel,  and  one  or  more  of  the  Minor 
Prophets. 

Grades  11-14. — Biblical  history,  including  both  events  and 
teaching:  a  year  and  a  half  on  Old  Testament  history,  a  year 
and  a  half  on  the  life  of  Christ,  and  a  year  on  the  apostolic 
age. 


Preface  xvii 

III.      THE  ADULT  DIVISION 

Elective  courses. 

The  present  book  falls  under  Division  II.  It 
is  intended  for  classes  of  the  eighth  to  tenth  grades, 
and  for  pupils  of  a  similar  degree  of  advancement  in 
academies  and  other  schools  in  which  instruction  in 
the  Bible  is  given,  or  in  the  home.  In  the  preceding 
stages  of  the  curriculum,  as  marked  out  above,  the 
unit  of  instruction,  so  to  speak,  is  at  first  the  story, 
lodged  in  the  child's  quick  and  retentive  memory, 
and  made  the  vehicle  of  religious  instruction.  Thus 
far  he  knows  the  Bible  only  in  detached  fragments 
and  his  horizon  is  in  each  case  limited  to  the  single 
narrative.  Next  he  is  given  (in  the  fourth  grade)  a 
bird's-eye  view  of  the  whole  Bible,  and  gains  some 
impression  of  the  richness  and  variety  of  its  contents. 
Then  the  life-story  of  an  individual  is  made  the  unit 
of  study,  and  for  a  period  of  three  years,  in  a  series  of 
simple  biographical  studies,  the  pupil  makes  the 
acquaintance  of  the  great  men  of  the  Bible.  He  is 
presently  to  pass  to  a  constructive  study  of  biblical 
history  in  its  successive  periods  in  which  the  books 
of  the  Bible  are  to  be  the  sources  for  such  con- 
structive historical  work.  As  the  stepping-stone 
to  his  historical  study  in  which  the  pupil  shall 
build  up  the  great  history  of  divine  revelation 
through  prophets,  Christ,  and  apostles,  this  book, 
with  others  of  a  similar  kind  which  it  is  hoped 
will    follow     it,     takes     a    single    book    of     the 


xviii  Samuel 

Bible    as    the    unit     and    seeks    to    find   out   its 
meaning. 

Two,  specific  purposes  have  been  kept  con- 
stantly in  mind  in  the  preparation  of  this  volume. 
From  the  intellectual  point  of  view,  the  aim  has 
been  to  train  the  pupils  in  the  proper  way  of  ap- 
proaching and  using  a  book  of  the  Bible;  in  short, 
to  teach  them  in  a  simple  and  practical  way  the  art 
of  interpretation  as  applied  to  such  books  as  those 
of  the  Bible.  By  no  means  losing  sight  of  the 
religious  aim  which  must  pervade  all  Bible  study  in 
the  Sunday  school,  the  effort  has  been  to  promote 
the  achievement  of  that  end  by  joining  with  it  in 
this  particular  book  the  intellectual  purpose  to 
illustrate,  and  by  illustrating  to  teach,  the  art  of 
interpretation.  The  importance  of  this  has  been,  in 
my  judgment,  too  little  recognized  in  Sunday-school 
work.  Rightly  emphasizing  the  importance  of 
making  moral  and  religious  impressions,  yet  im- 
patient to  make  such  impressions  at  once,  we  have 
overlooked  the  fact  that  it  is  precisely  the  facts  and 
truths  of  the  Scripture  by  which  these  impressions 
are  to  be  made,  and  that  these  facts  and  truths  are 
reached  only  by  interpretation.  For  interpretation 
is  simply  the  process  of  discovering  the  meaning  of 
things;  as  applied  to  a  book,  the  discovery  of  the 
thought  of  the  writer  of  that  book.  The  conviction, 
that  to  help  the  pupils  in  our  Sunday  schools  to 
acquire  the  interpretative  attitude  toward  the  books 


Preface  xix 

of  the  Bible  would  be  to  render  to  them  a  most  valu- 
able service,  has  controlled  the  work  from  beginning 
to  end. 

But  the  book  has  a  specific  religious  purpose  also, 
not  divorced  from  its  intellectual  aim,  but  insepa- 
rably associated  with  it.  For  in  the  very  process  of 
learning  to  interpret  the  Book  of  Samuel  the  pupils 
will  at  the  same  time  acquire  a  thorough  knowledge 
of  one  of  those  books  which  tell  the  story  of  God's 
revelation  of  himself  to  man  in  terms  of  human  life. 
Pupils  of  the  age  for  which  this  book  is  intended  are 
precisely  at  that  stage  of  development  in  which 
biography — the  life  of  the  individual — makes  its 
appeal  to  them.  Among  the  characters  which  the 
Old  Testament  presents,  none  are  more  interesting 
or  instructive  morally  and  rehgiously  than  the  three 
with  which  this  book  deals — Samuel,  Saul,  and 
David. 

The  Questions,  though  the  last  portion  of  the 
material  under  each  section  to  be  used  in  the  study 
of  that  section,  are,  after  the  text  of  Samuel  itself, 
the  center  of  the  book.  Though  no  classification  of 
them  has  been  introduced,  both  because  it  is  de- 
sirable to  make  the  structure  of  the  book  as  simple 
as  possible,  and  because  the  classification  would  be 
of  no  special  benefit  to  the  pupil,  they  fall,  in 
general,  into  three  classes — questions  of  attention, 
questions  of  investigation,  and  questions  of  reflection 
and  appHcation. 


XX  Samuel 

Aluch  of  the  meaning  which  it  is  the  business  of 
interpretation  to  find  can  be  gained  even  by  young 
pupils  simply  by  giving  attention  to  what  stands 
written  on  the  page.  And  the  teacher  who  seeks  to 
teach  interpretatively  must  ask  many  questions  which 
the  pupil  can  answer  by  simply  giving  attention  to 
the  text  before  him. 

But  not  all  the  meaning  of  a  book  will  for  every 
reader  yield  itself  to  mere  attention.  To  attention 
must  be  added  investigation.  Many  questions  are 
asked  in  this  book  which  a  pupil  twelve  years  of  age 
cannot  answer  by  looking  at  the  text,  however 
attentively.  The  Book  of  Samuel  does  not  tell 
where  all  the  cities  which  it  mentions  are  located, 
nor  give  the  meaning  of  all  the  words  that  it  uses, 
such  as  "  Ashtaroth,"  "diviners,"  "teraphim."  How 
is  the  pupil  to  obtain  the  answers  to  these  questions  ? 
In  so  far  as  they  pertain  to  the  meanings  of  words,  a 
dictionary  of  the  proper  sort  will  furnish  the  answer. 
And  just  because,  on  the  one  hand,  searching  for 
these  words  in  a  dictionary  slowly  lodges  in  the 
pupil's  mind  the  thought  that  he  is  looking  for  mean- 
ings, and,  on  the  other,  most  pupils  of  the  Sunday 
school  do  not  possess  the  kind  of  a  dictionary  which 
is  needed  for  the  study  of  Samuel,  this  book  con- 
tains a  Dictionary,  which  undertakes  briefly  to  define 
or  explain  those  words  of  the  text  which  it  may  be 
supposed  the  pupil  may  not  understand  without  such 
help.     To  direct  the  pupil's  attention  to  the  Diction- 


Preface  xxi 

ary  and  to  cultivate  the  habit  of  using  it,  the  words 
defined  or  explained  are  marked  where  they  occur  in 
the  notes  or  questions  with  a  f.  The  teacher  is 
urged  to  insist  upon  the  pupil  looking  up  all  such 
words  in  the  Dictionary  and  fixing  in  mind  the 
meaning  of  such  words  as  are  there  defined,  and  the 
main  facts  about  the  persons  and  places  there 
described.  Indeed,  the  teacher  should  do  what  the 
book  cannot  well  do — teach  the  pupil  to  form  the 
habit  of  referring  to  the  Dictionary  to  define  or 
explain  all  words  of  which,  on  his  first  attentive  read- 
ing of  the  text,  he  finds  that  he  does  not  know  the 
meaning  or  reference. 

But  not  all  the  information  which  a  young  student 
needs  consists  in  definitions  of  words  or  facts  con- 
cerning persons  or  places  mentioned  in  Samuel. 
The  necessary  further  information  has  been  sup- 
plied in  the  Explanatory  Notes.  The  pupil  should 
be  taught  not  to  make  these  his  first  resource  for 
the  discovering  of  the  meaning  of  the  passage,  but 
to  turn  to  them  only  when  neither  his  own  powers 
of  attention  nor  the  help  of  the  Dictionary  give  him 
the  key  to  the  meaning  of  the  passage  under  study. 
Used  in  this  way  they  will  also  serve  the  purpose  of 
suggesting  to  him  matters  that  he  may  have  so 
entirely  overlooked  as  not  even  to  have  raised  a 
question  concerning  them.  Above  all,  let  not  the 
teacher  fall  into  the  mistake,  or  allow  the  pupil  to 
commit  the  error,  of  thinking  that  the  study  of  the 


xxii  Samuel 

Explanatory  Notes  is  the  study  of  the  text  of  Samuel. 
It  is  the  meaning  of  the  text,  the  thought  of  the 
writer,  that  is  to  be  sought.  The  Notes  are  merely 
a  last  resource  to  assist  in  the  achievement  of  this 
end. 

But  not  even  thus  is  our  whole  purpose  in  studying 
Samuel  attained.  Were  it  so,  questions  of  attention 
and  investigation  would  be  the  only  ones  called 
for.  But  that  the  results  of  interpretation  may 
really  be  appropriated  by  the  student,  made  a  part 
of  his  mental  possession  valuable  for  his  moral  devel- 
opment, he  needs  to  reflect  upon  the  facts  and  truths 
which  interpretation  gives  him,  and  to  consider  how 
these  truths  concern  him.  And  so  there  have  been 
included,  though  without  any  special  label,  questions 
intended  to  lead  to  such  reflection  and  to  suggest  such 
applications. 

The  Review  Questions  do  not  differ  materially 
in  aim  from  those  which  pertain  to  the  separate 
sections;  they  simply  deal  with  the  text  in  larger 
portions  and  finally  with  the  whole  book.  For  true 
interpretation  does  not  leave  the  book  as  a  series  of 
detached  pieces,  but,  while  breaking  it  into  parts  for 
study,  seeks  to  bind  them  all  together  again  into  the 
unity  which  the  book  constituted  in  the  mind  of  the 
author. 

The  Foreword  to  the  Pupil  suggests  how  he 
should  prepare  his  lesson.  The  teacher  may 
profitably  follow  substantially  the  same  method  in 


Preface  xxiii 

the  preparation  of  the  weekly  or  daily  lesson.  He 
will  do  well,  however,  to  prepare  himself  for  the  work 
as  a  whole  by  making  himself  familiar  with  the 
history  of  the  Hebrew  people  from  the  time  of  the 
conquest  of  Palestine  to  the  death  of  David,  that  he 
may  study  Samuel  against  the  background  of  the 
times  to  which  he  belonged,  and  gain  a  larger  knowl- 
edge of  the  Book  of  Samuel  than  can  be  had  by 
preparing  the  lesson  week  by  week  or  day  by  day. 
For  this  purpose  he  will  find  Wade,  Old  Testament 
History,  or  Kent,  History  of  the  Hebrew  People, 
Vol.  I,  useful  helps.  One  or  both  should,  if  possible, 
be  read  through  before  beginning  to  teach  the  pres- 
ent book.  To  gain  the  needful  acquaintance  with 
the  First  Book  of  Samuel  it  should  be  read  through 
repeatedly  before  beginning  to  teach  it.  Further 
help  in  this  direction  may  also  be  gained  by  using 
A.  R.  S.  Kennedy's  Samuel,  Introduction,  Revised 
Version,  with  Notes,  Index,  and  Maps. 

It  scarcely  needs  to  be  said,  but  it  is  of  the  highest 
importance  for  the  teacher  to  remember,  that  to  his 
study  of  the  Scripture  he  should  add  sympathetic 
study  of  his  pupils  and  a  thoughtful  consideration  of 
the  question  how  he  can  so  bring  the  thought  of 
the  narrative  before  his  pupils  that  it  shall  help 
them  to  understand  the  life  and  teachings  of  Samuel, 
as  one  of  the  prophets  who  by  faithful  and  coura- 
geous work  in  his  own  generation  prepared  the  way 
for  the  teachings  of  Jesus,  in  whom  alone  as  the 


xxiv  Samuel 

Final  Prophet  and  Savior  of  the  world  the  affection 
and  hope  of  the  student  must  be  centered. 

The  class  exercise  may  consist  in  the  practical 
repetition  of  the  process  of  study,  with  the  exception 
of  the  writing  of  answers  to  the  Questions,  or  may 
be  devoted  to  reading  the  text,  asking  the  questions, 
and  discussing  the  pupil's  answers.  The  teacher 
who  has  prepared  himself  to  teach  in  the  spirit  de- 
scribed above  will  not  lack  for -opportunities  to  make 
his  teaching  religiously  impressive.  Often  perhaps  he 
will  let  the  deed  or  teaching  of  the  bibhcal  hero  make 
its  own  impression,  yet  he  should  always  be  alert  to 
respond  to  the  pupil's  question  or  suggestion,  and 
when  opportunity  favors,  to  deepen  by  a  sympathetic 
and  judicious  word  the  effect  of  the  Scripture  on  the 
pupil's  mind.  If  the  pupils  have  difficulty  at  first  in 
grasping  the  method  of  study,  it  would  certainly 
be  wise  to  devote  the  class  hour  for  a  few  Sundays 
to  the  study  of  the  lesson,  pupil  and  teacher  together, 
the  teacher  having  first  made  sure  that  he  himself 
has  learned  the  method. 

The  pupil's  written  answers  should  be  handed  to 
the  teacher,  who  will  carefully  correct  them  at  home, 
corrections  and  suggestions  being  made  in  writing, 
and  the  papers  returned  to  the  pupil  the  following 
Sunday. 

Of  the  points  already  spoken  of,  three  seem  to 
be  of  sufficient  importance  to  call  for  an  additional 
word  of  emphasis  and  suggestion  to  the  teacher. 


Preface  xxv 

First,  do  not  let  the  study  of  the  Notes  displace,  in 
the  mind  of  the  pupil  or  in  practice,  the  study  of 
the  Bible  itself.  Cultivate  the  habit  of  attentive 
reading  of  the  Scripture  as  the  beginning  and  basis 
of  all  the  work  done  on  the  lesson,  using  the  Ques- 
tions to  stimulate  attention  and  start  investigation, 
the  Dictionary  and  Notes  to  furnish  answers  to 
the  Questions  which  attention  alone  cannot  answer. 
Secondly,  do  not  lose  sight  of  the  interpretative  nature 
of  your  work.  Your  ultimate  aim  is  the  moral  and 
religious  well-being  of  the  pupil;  but  you  are  to 
achieve  this  by  bringing  the  truth  before  his  mind, 
and  that  truth  is  to  be  reached  by  interpretation  of 
the  narrative  and  to  become  effective  by  reflection. 
The  teacher  need  not,  probably  ought  not  to,  say 
much  to  his  pupil  about  interpretation,  but  he  will 
accomplish  his  best  work  for  the  pupil  if  he  keeps  his 
own  ideals  clearly  before  his  mind,  and  seeks  also  by 
example  more  than  by  precept  slowly  to  train  the 
pupil  to  take  the  interpretative  attitude.  Thirdly, 
do  not  neglect  the  pupil's  written  work.  The  writ- 
ing of  answers  to  a  few  well-selected  questions  each 
week  furnishes  the  pupil  a  definite  task  and  gives 
definiteness  to  the  results  of  his  study.  The  study 
of  the  answers  by  the  teacher  will  help  in  the  im- 
portant task  of  understanding  his  pupil,  gaining  his 
point  of  view,  gauging  his  mental  progress;  and 
judicious  written  criticisms  on  his  answers  will 
stimulate  the  pupil  to  make  constant  improvement. 


xxvi  Samuel 

It  is  well  to  encourage  the  pupil  to  hand  in  his  work  on 
sheets  of  uniform  size,  and  to  preserve  the  corrected 
papers  with  the  book  itself;  or,  perhaps  better  still, 
to  write  out  the  answers  after  correction  in  a  book 
provided  for  the  purpose,  and  preserved  with  the 
textbook  as  a  record  of  a  real  piece  of  Bible  study  on 
his  part.  This  will  still  further  cultivate  the  feeling 
on  the  part  of  the  pupil  that  he  is  doing  work  that 
is  to  be  of  permanent  value  to  him,  and  tend  to  make 
it  such. 

The  length  of  the  lesson  to  be  assigned  is  left  to 
each  teacher  to  decide.  First  Samuel  is  divided  into 
such  sections  as  seem  to  represent  the  divisions  which 
the  writer  himself  intended  to  make.  The  structure 
of  the  book  is  indicated  more  completely  in  the 
Table  of  Contents,  and  in  the  analysis  printed  on 
p.  xxxiv.  Each  teacher  must  decide  each  week  how 
many  sections  his  pupils  can  successfully  study. 

With  the  consent  and  approval  of  the  University 
Presses  of  Oxford  and  Cambridge,  publishers  of  the 
Revised  Version  of  1885,  and  owners  of  the  copyright 
in  the  British  Dominions,  the  text  of  that  version  of 
the  Book  of  First  Samuel  has  been  employed  in  this 
book.  It  is  reprinted  without  change,  save  that,  the 
better  to  adapt  the  book  for  the  use  of  those  for  whom  it 
is  intended,  some  of  the  more  technical  of  the  marginal 
readings  have  been  omitted,  and  a  few,  of  a  simpler 
kind,  added,  and  that  in  one  or  two  instances  the 
division  of  the  text  into  paragraphs  has  been  modified. 


Preface  xxvii 

It  is  fitting  that  public  acknowledgment  should 
here  be  made  of  my  indebtedness  to  my  colleague, 
Dr.  John  M.  P.  Smith,  who  has  read  the  manuscript 
and  proofs,  offered  many  valuable  suggestions,  and 
relieved  me  of  much  of  the  editorial  labor  and  respon- 
sibility which  my  absence  in  the  Orient,  while  the 
book  was  going  through  the  press,  made  it  impossible 
for  me  to  carry. 

E.  D.  Burton 


A  FOREWORD  TO   THE   PUPIL 

This  little  book  has  been  prepared  and  published 
with  a  twofold  purpose:  first,  to  help  you,  through 
the  study  of  the  Book  of  Samuel,  to  acquire  a  knowl- 
edge of  the  lives  of  the  prophet  whose  name  it  bears, 
Saul  the  first  king  of  Israel,  and  David  the  most  con- 
spicuous figure  of  the  early  history  of  the  kingdom; 
and  secondly  to  help  you  to  form  the  habit  of  coming 
to  all  the  books  of  the  Bible  with  the  question,  "  What 
does  it  mean  ?"  These  two  purposes  will  not  at  all 
conflict  with  one  another,  but  each  will  help  to  fulfil 
the  other.  Every  book  is  the  expression  of  the 
thought  of  some  person  or  persons.  That  thought 
is  the  meaning  of  the  book.  If  that  meaning  is  good 
and  valuable,  the  book  is  good  and  valuable.  If  we 
are  to  get  from  the  book  that  in  it  which  is  good  and 
valuable,  we  must  find  out  its  meaning.  Having 
found  this  meaning  we  must,  if  we  would  gain  the 
largest  good  from  the  book,  lodge  it  in  our  minds, 
make  it  our  own,  that  when  we  find  ourselves  in 
those  circumstances  to  which  this  truth  is  applicable, 
it  may  be  at  hand,  a  guiding  influence  to  shape  our 
conduct  and  mold  our  hves. 

How  to  find  the  meaning  of  the  First  Book  of 
Samuel,  section  by  section,  and  finally  as  a  whole, 
this  book  will  try  to  show  you.  But  one  or  two 
things  may  well  be  emphasized  at  the  outset. 


XXX  Samuel 

First,  begin  your  study  of  each  section — ^the  teacher 
will  indicate  how  many  sections  are  to  be  studied  for 
a  given  lesson — ^by  reading  the  Scripture  text  of  the 
section  through  attentively,  making  it  your  aim  to 
discover  as  fully  as  possible  the  thought  of  the  writer, 
or  of  the  speaker  whose  words  he  records.  Attentive 
reading  will  give  you  much  of  the  thought  of  the 
passage. 

Secondly,  if  there  are  in  the  section  any  words  or 
phrases  the  meaning  of  which  you  do  not  know,  or 
the  reference  of  which  you  do  not  understand,  look 
up  these  words  or  phrases  in  the  Dictionary  at  the 
end  of  the  volume.  Then  read  the  section  again  to 
see  if,  with  the  meaning  and  reference  of  these  words 
in  mind,  the  meaning  of  the  passage  is  clear  to  you. 

Thirdly,  if  the  meaning  is  still  not  wholly  clear  to 
you,  try  to  frame  a  definite  question  which  will 
express  what  you  need  to  know  in  order  to  grasp  the 
whole  meaning  of  the  passage,  and  then  look  through 
the  Explanatory  Notes  on  the  section,  and  see  if 
these  notes  will  furnish  you  the  needed  information. 
If  you  still  lack  something  of  a  clear  understanding 
of  the  passage,  write  down  your  question  and  refer  it 
to  your  teacher,  or  some  other  person  who  is  com- 
petent to  answer  it. 

Fourthly,  with  these  questions  answered  as  fully 
as  you  can  answer  them  before  going  to  the  class, 
read  the  passage  attentively  again,  storing  its  words 
and  meaning  in  your  memory,  and  thinking  them 


Foreword    to    Pupil  xxxi 

over,  so  that  you  may  gain  from  them  whatever  of 
helpfubiess  and  suggest iveness  they  may  have  for 
you. 

Fifthly,  turn  to  the  Questions  and  answer  them 
one  by  one,  writing  out  the  answers  to  those  that  are 
marked  with  *.  Always  use  paper  of  the  same  size 
for  these  answers;  write  at  the  head  of  the  sheet  the 
number  of  the  section  and  the  Scripture  reference 
as  given  in  the  book,  the  date  of  the  Sunday  when 
you  are  to  hand  in  the  paper,  and  your  name.  These 
papers  are  to  be  handed  to  the  teacher,  who  will 
correct  them  and  return  them  to  you  the  following 
Sunday.  When  you  receive  them  back,  look  care- 
fully over  the  corrections,  and  then  put  the  papers 
away  in  a  safe  place.  A  large  envelope  properly 
labeled  will  be  useful  for  preserving  them.  Or 
you  may  copy  them,  incorporating  the  corrections,  in 
a  blank  book,  placing  the  section  number  and  the 
Scripture  reference  at  the  top  of  each  group  of  an- 
swers. Give  special  attention  to  the  Review  Ques- 
tions, that  you  may  bind  together  the  results  of  your 
study  of  the  separate  sections,  and  so  at  the  end  of 
your  work  have  a  good  understanding  of  the  book  as 
a  whole. 

It  is  my  earnest  hope,  as  I  am  sure  it  will  be  that 
of  your  teacher,  that  the  pupils  who  use  this  book 
will  grasp  by  diligent  study  the  thought  of  this  part 
of  the  Bible,  and  that,  by  keeping  toward  all  they  thus 
learn  an  open  and  sensitive  mind,  they  will  acquire 


xxxii  Samuel 

a  good  knowledge  of  one  period  in  the  history  of  that 
faith  which  came  to  its  highest  and  most  impressive 
expression  in  the  life  and  teachings  of  Jesus. 

H.  L.  W. 


THE   FIRST  BOOK   OF  SAMUEL 
INTRODUCTORY  REMARKS 

1.  Name. — ^The  section  of  the  Old  Testament 
which  now  includes  the  books  of  First  Samuel, 
Second  Samuel,  First  Kings,  and  Second  Kings  was 
originally  undivided.  The  separation  into  four 
books  was  made  by  the  Greek  translators  for  con- 
venience. To  the  first  two  of  these  books  the  name 
Samuel  is  given.  This  does  not  denote  authorship, 
for  the  events  of  Second  Samuel  occurred  after 
the  prophet's  death.  The  name  is  only  appropriate 
to  the  earlier  portion  of  First  Samuel,  as  after  that 
Samuel  ceases  to  be  the  important  figure  in  the 
narrative. 

2.  Contents. — The  Book  of  First  Samuel  is  a  part 
of  the  continuous  prophetic  narrative  which  begins 
with  the  occupation  of  Canaan  and  closes  with  the 
exile  {ca.  1200-586  B.C.).  This  narrative  opens  with 
the  Book  of  Judges  and  continues  through  Second 
Kings.  First  Samuel  recounts  the  events  from  the 
birth  of  Samuel  to  the  death  of  Saul.  The  three 
important  figures  in  the  book  are  Samuel,  Saul,  and 
David.  But  as  Saul  plays  a  much  less  conspicuous 
part,  and  is  always  overshadowed  by  Samuel,  it  is 
appropriate  to  divide  the  book  into  two  sections,  (i) 
the  life  of  Samuel,  I  Sam.,  chaps.  1-15;    (2)  the  life 


xxxiv  Samuel 

of  David,  I  Sam.,  chaps.  16-31,  and  continued  in  II 
Sam.,  chaps.  1-24.  The  portion  of  the  life  of  David 
included  in  First  Samuel  is  the  period  of  his  struggle 
with  Saul.  The  second  period,  his  reign,  is  the 
theme  of  Second  Samuel. 

3.  Divisions. — ^The  divisions  of  First  Samuel  are 
as  follows:  A,  The  life  of  Samuel,  I  Sam.,  chaps. 
1-15;  (i)  Samuel  the  Judge,  I  Sam.,  chaps.  1-7;  (a) 
early  life,  1:1 — 4:1a;  (b)  the  family  of  Eli,  4:16-22; 
(c)  wanderings  of  the  ark,  5 :  i — 7 :  i;  (d)  deliverance 
from  the  Philistines,  7:2-17;  (2)  Saul  made  king, 
I  Sam.,  chaps.  8-12;  (  )  demand  of  the  people, 
chap.  8;  (b)  Saul  chosen,  chaps.  9,  10;  (c)  relief  of 
Jabesh-gilead,  chap.  11;  (d)  Samuel's  farewell, 
chap.  12;  (3)  First  years  of  Saul's  reign,  I  Sam., 
chaps.  13-15;  (a)  Defeat  of  the  Philistines,  chaps. 
13,  14;    (b)  Saul's  disobedience  and  rejection,  chap. 

15- 

B,  Saul  and  David,  I  Sam.,  chaps.  16-  i;  (i) 
David  at  Saul's  court,  I  Sam.  16:  i — 21 :  i;  (a)  David 
anointed,  16: 1-13;  (b)  David  a  minstrel  at  the  court, 
16:14-23;  (c)  David  and  Goliath,  17:1 — 18:5;  (d) 
Jealousy  of  Saul,  18:6-30;  (e)  Saul's  efforts  to  kill 
David,  chap.  19;  (/)  David's  flight,  chap.  20;  (2) 
David's  career  as  an  outlaw,  I  Sam.,  chaps.  21-26; 
(a)  David  at  Nob,  21:1-9;  W  David  the  fugitive, 
21:10 — 22:5;  (c)  Saul's  murder  of  the  priests,  22:6- 
23;  (d)  Saul's  pursuit  of  David,  chap.  23;  (e)  Saul 
spared  by  David,  chap.  24;    (/)  Nabal  and  David, 


Introduction  xxxv 

chap.  25;  (g)  Saul  again  spared  by  David,  chap.  26; 
(3)  David  in  the  Philistine  service,  I  Sam.,  chaps. 
27-31;  (a)  David  as  vassal  of  Achish,  chap.  27;  (b) 
The  despair  of  Saul,  chap.  28;  (c)  David  rejected  by 
the  Philistines,  chap.  29;  (d)  David's  pursuit  of  the 
Amalekites,  chap.  30;  (e)  Death  of  Saul  at  Gilboa, 
chap.  31. 

4.  Sources. — It  is  evident  from  even  a  casual 
reading  of  First  Samuel  that  the  historian  who  wrote 
the  book  made  use  of  older  documents.  This  is 
shown  in  a  variety  of  ways:  (i)  In  several  instances 
there  are  duplicate  accounts  of  the  same  event, 
apparently  taken  from  different  sources;  e.g.,  Saul's 
election,  chap.  9,  10:1-16;  cf.  chap.  8,  10:17-25; 
Saul's  rejection,  13:8-14;  cf.  15:10-31;  David's 
arrival  at  the  court,  16:14-23;  cf.  17:12-31, 
55-58;  (2)  Some  portions  of  the  narrative  rep- 
resent a  point  of  view  so  different  from  others 
that  the  only  adequate  explanation  appears  to 
be  the  use  of  different  documents;  e.g.,  Samuel's 
attitude  tow  rd  the  choice  of  a  king  in  8:4-6 
as  contrasted  with  chap.  9;  the  complacent  men- 
tion of  family  teraphim  in  9:13  as  contrasted  with 
the  stern  denunciation  of  15:23;  and  the  view 
of  Jehovah's  limited  domain,  26:19  as  contrasted 
with  the  conception  of  his  power  bey  nd  Israel, 
5:1-5.  A  careful  study  of  the  book  reveals  two  series 
of  narratives,  one  concerned  particularly  with  the 
life  of  Saul,  the  other  with  Samuel..    Of  these  the 


xxxvi  Samuel 

former  is  evidently  much  the  older,  its  religious  ideas 
being  more  primitive.  The  two  sets  of  narratives 
have  been  combined  by  a  later  historian  in  the  book 
as  we  now  possess  it,  with  occasional  attempts  to 
reconcile  their  variations  (e.g.,  11:12-14;  17:15,  31) 
and  a  few  insertions  of  material  from  other  sources 
(e.g.,  2:1-10;  20:1 — 21:1).  In  the  lessons  that 
follow  attention  will  be  drawn  to  the  source  from 
which  the  particular  narrative  is  taken. 

5.  The  purpose  of  the  hook. — ^The  book  of  First 
Samuel  is  not  a  complete  history  of  the  times  with 
which  it  deals.  In  fact,  it  is  not  meant  to  be  history 
at  all  in  our  sense  of  an  orderly  narrative  of  national 
events.  Its  purpose  is  religious  rather.  It  gathers 
for  recital  such  events  as  have  value  in  illustrating 
and  enforcing  the  preaching  of  the  prophets.  Its 
narratives  must  have  been  used  constantly  as 
preaching  material  by  the  religious  teachers  and 
reformers  of  Israel.  They  were  not  concerned  with 
the  history  of  the  nation  as  such.  But  they  selected 
from  it  those  events  and  traditions  which  offered 
the  best  vehicles  for  religious  instruction  to  the 
people.  The  book  corresponds,  therefore,  less  to  a 
national  history  than  a  collection  of  prophetic  teach  - 
ings  based  upon  that  history,  hke  sermons  which 
make  large  use  of  past  events,  but  whose  purpose  is 
present  instruction  and  warning. 

6.  The  religious  value  of  First  Samuel. — ^The 
book  is  a  part  of  the  collection  of  writings  called  the 


Introduction  xxxvu 

Old  Testament,  and  like  all  the  other  books  of  that 
group  its  purpose  is  to  develop  the  character  of  the 
nation  of  Israel  and  the  individual  members  of  the 
nation  in  harmony  with  the  principles  of  conduct 
proclaimed  by  their  religious  teachers,  especially  the 
prophets.     At  the  same  time  it  must  be  remembered 
that  religious  education  is  a  long  process,  and  the 
lessons  and  methods  suited  to  a  child  or  a  child-race 
are  not  those  of  a  maturer  period.     The  prophets 
of  Israel  were  men  of  God,  but  they  were  also  men 
of  their  own  age.     Their  views  of  God  were  partial 
and  imperfect.     Even  so  great  a  man  as  Samuel 
exhibits  something  of  the  limitations,  the  prejudices, 
and  the  fierce  race  hatreds  of  his  time.     Yet  he  is 
the  noblest  figure  of  the  age,  and  was  the  most 
potent  instrument  for  the  elevation  of  Israel  from 
the  rough  life  of  mere  tribesmen  to  the  settled  and 
organized  condition  of  a  nation.     The  book  must 
therefore  be  understood  not  as  a  textbook  on  con- 
duct, setting  forth  a  final  and  satisfactory  state  of 
society,  but  rather  as  a  chapter  in  the  history  of 
religion.     The  faults  of  that  age  were  pointed  out 
by  later  prophets.     Through  successive  generations 
the  religious  teachers  of  Israel  labored  to  bring  in 
better  views  of  God  and  of  social  conduct.     The 
appeal,  therefore,  is  to  be  made  not  to  Samuel  and 
his  age,  but  to  the  later  and  greater  prophets,  such 
as    Amos,    Hosea,    Isaiah,    and    their    successors, 
and   most  of  all  to  Jesus,  the   final  prophet,   who 


xxxviii  Samuel 

in  contrast  with  Moses,  Elijah,  and  all  the 
holy  men  of  the  past,  was  pointed  out  as  the  Son 
of  God,  the  final  and  authoritative  teacher  of 
the  world. 


SECTION  I 

SAMUEL'S   PARENTS,  I   SAM.    i:i-ga 

1  Now  there  was  a  certain  man  of  Ramathaim- 
zophim,  of  the  hill  country  of  Ephraim,  and  his  name 
was  Elkanah,  the  son  of  Jeroham,  the  son  of  Ehhu, 
the  son  of  Tohu,  the  son  of  Zuph,  an  Ephraimite:  and 

2  he  had  two  wives;  the  name  of  the  one  was  Hannah, 


EXPLANATORY   NOTES 

This  portion  of  I  Sam.  is  taken  from  the  late  narrative  of 
Samuel's  life  which  took  form  in  the  northern  kingdom.  It 
emphasizes  the  prophetic  work  of  Samuel  as  the  most  important 
factor  in  the  history  of  the  period.     See  Introd.,   4. 

Vs.  I,  "  Ramathaim-zophim  " :  a  town  whose  site  has  not  been 
identified  with  certainty.  It  seems  to  mean  "height  (or  heights) 
of  the  Zuphites,"  with  a  possible  reference  to  the  family  of  Zuph, 
who  is  mentioned  in  this  verse  as  an  ancestor  of  Samuel.  Prob- 
ably the  town  was  situated  at  the  site  of  the  modern  Ramallah, 
three  miles  southwest  of  Bethel,  about  twelve  miles  southwest  of 
Shiloh  and  nine  north  of  Jerusalem.  "Hill  country  of  Ephraim" f: 
the  central  highland  section  of  Palestine,  of  which  the  strong 
tribe  of  Ephraim  was  the  possessor.  "Elkanah":  The  name 
means  "God  has  acquired;"  his  genealogy  is  traced  back  four 
generations,  after  the  manner  of  the  Hebrew  records.  "An 
Ephraimite":  This  designates  not  only  residence  within  the  tribal 
limits  of  Ephraim,  but  membership  in  that  tribe.  In  I  Chron. 
6:26-28,  33-38  Samuel  is  given  a  position  in  the  tribe  of  Levi 
This  is  probably  due  to  the  fact  that  he  performed  priestly  func- 
tions, which  in  the  later  age  in  which  Chronicles  was  written 
were' reserved  to  the  Levites.  Vs.  2,  "two  wives":  Polygamy 
was  common  in  the  Old  Testament  times,  and  was  not  regarded 
as  wrong.     Education  in   morality  is  a  slow  process,   and  the 


2  Samuel 

and  the  name  of  the  other  Peninnah :  and  Penmnah 
had  children,  but  Hannah  had  no  children.  And  3 
this  man  went  up  out  of  his  city  from  year  to  year  to 
worship  and  to  sacrifice  unto  the  Lord  of  hosts  in 
Shiloh.  And  the  two  sons  of  Eli,  Hophni  and  Phine- 
has,  priests  unto  the  Lord,  were  there.     And  when 


RUINS  OF  SmLOH 

the  day  came  that  Elkanah  sacrificed,  he  gave  to 
Peninnah  his  wife,  and  to  all  her  sons  and  her 
daughters,  portions:  but  unto  Hannah  he  gave  a  5 
double  portion:  for  he  loved  Hannah,  but  the  Lord 
had  shut  up  her  womb.  And  her  rival  provoked  6 
her  sore,  for  to  make  her  fret,  because  the  Lord  had 
shut  up  her  womb.     And  as  he  did  so  year  by  year,  7 


Samuel's    Parents  3 

when  she  went  up  to  the  house  of  the  Lord,  so  she 
provoked  her;   therefore  she  wept,  and  did  not  eat. 

8  And  Elkanah  her  husband  said  unto  her,  Hannah, 
why  weepest  thou  ?  and  why  eatest  thou  not  ?  and 
why  is  thy  heart  grieved  ?     am  not  I  better  to  thee 

9  than  ten  sons  ?  So  Hannah  rose  up  after  they  had 
eaten  in  Shiloh,  and  after  they  had  drunk. 


Hebrews,  like  other  nations,  could  be  taught  only  by  degrees. 
"Hannah"  ("grace"):  Every  woman  desired  children.  Like 
Rachel  (Gen.  30:1)  she  felt  keenly  the  sorrow  and  disgrace  of  being 
childless.  "Peninnah"  ("coral"  or  "pearl"):  Her  character  is 
disclosed  in  vs.  6.  Vs.  3,  "went  up":  The  custom  of  making 
journeys  to  sanctuaries  is  very  old,  and  prevails  among  many  na- 
tions. Three  annual  feastsf  were  held  among  the  Hebrews 
(Exod.  34:  23),  but  probably  few  of  the  people  felt  the  obligation 
to  make  the  pilgrimage  more  than  once  annually  (vs.  21).  "To 
sacrifice":  The  animal,  usually  a  bullock  was  taken  to  the  sanc- 
tuary where  it  was  killed;  certain  parts  were  burned  on  the  altar, 
a  portion  was  given  to  the  priest  as  his  fee,  and  the  remainder 
was  boiled  and  eaten  by  the  worshiper  and  his  family.  "Lord 
of  hosts":  "Jehovah  of  armies,"  i.e.,  the  armies  of  Israel.  "Shi- 
loh"t:  nineteen  miles  north  of  Jerusalem.  The  sanctuary  was 
here.  "Sons  of  Eli"t:  Eli  was  the  priest,  and  his  two  sons 
assisted  in  the  services  of  the  sanctuary.  Vs.  4,  "  Gave  portions": 
It  was  his  custom  to  give  the  different  members  of  his  family 
portions  of  the  sacrificial  meat.  Vs.  5,  "double  portion":  The 
translation  of  this  verse  is  uncertain.  It  may  be  read:  "He 
gave  a  double  portion,  for  he  loved  Hannah."  This  would  indi- 
cate that  the  choice  portion  given  to  the  favorite  wife  was  a  mark 
of  affection  (such  as  Joseph  showed  toward  Benjamin,  Gen. 
43:34).  Or  it  may  be  read:  "He  gave  to  Hannah  one  portion, 
though  he  loved  her."  This  would  mean  that  Hannah,  having 
no  children,  needed  only  a  small  allotment  of  food.  Probably 
this  is  the  better  reading.     This  constantly  reminded  Hannah  of 


4  Samuel 

her  misfortune  in  being  childless.  Vs.  6,  "her  rival":  the  other 
wife,  Peninnah,  who  was  proud  of  her  children  and  jealous  of 
Elkanah's  greater  affection  for  Hannah.  Vs.  7,  "provoked  her": 
The  annual  journey  to  the  tabernacle  gave  more  opportunity  than 
any  other  event  of  the  year  for  contrast  between  the  conditions  of 
the  two  women.  It  was  at  this  time  that  Hannah  most  keenly 
felt  the  humiliation  of  having  no  child.  Vs.  8,  "better  than  ten 
sons":  Her  husband  tried  to  comfort  her  with  proofs  of  his  affec- 
tion. Yet  nothing  could  give  her  consolation.  Vs.  9,  "rose  up": 
She  was  very  unhappy,  and  left  the  feast  as  soon  as  it  was  possible 
for  her  to  withdraw.  She  wished  to  be  alone,  where  she  could 
find  comfort  in  prayer. 

QUESTIONS 
(i)  Whose  career  is  recorded  in  I  Samuel  ?  (2)*  Where 
was  Ramathaim-zophim  ?  (3)  Who  were  Samuel's  parents  ? 
(4)  What  were  the  names  of  Elkanah's  wives?  (5)  Was  it 
right  for  this  man  to  have  more  than  one  wife  ?  (6)  What  was 
the  custom  of  that  age?  (7)*  What  was  Elkanah's  annual 
pilgrimage  ?  (8)  Where  were  the  sacrifices  held  ?  (9)  Who 
were  the  priests  at  this  time?  (10)*  What  were  the  duties  of 
the  priestf?  (11)  What  did  Elkanah  give  to  Peninnah  and 
her  children?  (12)*  Why  did  he  give  a  different  amount  to 
Hannah?  (13)  What  was  Hannah's  great  sorrow?  (14) 
*Why  were  children,  especially  sons,  greatly  desired  by  Hebrew 
families?  (15)  What  was  Peninnah's  treatment  of  Hannah ? 
(16)  What  was  her  reason  for  this  conduct  ?  (17)  What  light 
does  this  hatred  between  the  two  wives  throw  on  the  evil  of 
polygamy?  (18)  How  did  Hannah  show  her  sorrow? 
(19)  Did  her  husband  sympathize  with  her  ?  (20)*  How  did 
he  attempt  to  comfort  her  ?  (21)  Why  did  she  leave  the  feast  ? 
(22)*  How  far,  and  in  which  direction,  had  Elkanah  and  his 
family  traveled  from  their  home  to  Shiloh  ?  (23)  Would  you 
think  Elkanah's  family,  where  all  were  a'ccustomed  to  attend 
religious  service  regularly,  a  model  for  today  ? 


SECTION   II 

HANNAH'S   VOW,   I   SAM.    i:gb~iga 

Now  Eli  the  priest  sat  upon  his  seat  by  the  door- 

ro  post  of  the  temple  of  the  Lord.     And  she  was  in 

bitterness  of  soul,  and  prayed  unto  the  Lord,  and 

11  wept  sore.  And  she  vowed  a  vow,  and  said,  O  Lord 
of  hosts,  if  thou  wilt  indeed  look  on  the  affliction  of 
thine  handmaid,  and  remember  me,  and  not  forget 
thine  handmaid,  but  wilt  give  unto  thine  handmaid 
a  man  child,  then  I  will  give  him  unto  the  Lord  all 
the  days  of  his  life,  and  there  shall  no  razor  come 

12  upon  his  head.     And  it  came  to  pass,  as  she  continued 

EXPLANATORY   NOTES 

This  section  belongs  to  the  northern  narrative  of  Samuel's 
prophetic  ministry.     See  Introd.,  4, 

Vs.  9,  "Elif  the  priest":  the  aged  priest  and  judge,  who  had 
given  over  to  his  two  sons  the  conduct  of  affairs  at  Shiloh.  "The 
temple"!:  the  sanctuary,  or  building  in  which  worship  was  held 
in  Shiloh,  At  its  door  Eli  sat  to  judge  the  people.  Vs.  10,  "in 
bitterness":  Hannah  was  distressed  over  her  childless  condition; 
prayer  and  tears  were  her  only  resource.  Vs.  11,  "a  vow":  a 
pledge  made  to  God  to  devote  to  him  some  service  or  object  in 
return  for  the  blessing  asked.  Such  vows  are  recorded  in  the 
cases  of  Jacob  (Gen.  28:20-22),  Jephthah  (Judg.  11:30,  31), 
and  the  parents  of  Samson  (Judg.  13).  "I  will  give  him":  Han- 
nah promised  to  devote  her  son  to  the  service  of  God,  if  she  might 
only  enjoy  the  privilege  and  honor  of  motherhood.  He  was  to  be 
dedicated  to  God  as  a  Naziritef.  "No  razor":  He  was  to  keep 
his  hair  uncut  as  a  sign  of  his  consecration.  The  hair  was  a  symbol 
of  life.     All  powers  were  to  be  dedicated  to  God.     Vs.  12,  "Eli 

5 


woman 


6  Samuel 

praying  before  the  Lord,  that  Eli  marked  her  mouth. 
Now  Hannah,  she  spake  in  her  heart;   only  her  lips  13 
moved,  but  her  voice  was  not  heard:    therefore  Eli 
thought  she  had  been  drunken.     And  Eli  said  unto  14 
her.     How  long  wilt  thou  be  drunken  ?    put  away 
thy  wine  from  thee.     And  Hannah  answered  and  15 
said,  No,  my  Lord,  I  am  a  woman  of  a  sorrowful 
spirit :  I  have  drunk  neither  wine  nor  strong  drink, 
but  I  poured  out  my  soul  before  the  Lord.     Count  16 
Or,  a  wicked  not  thine  handmaid  for  'a  daughter  of  Belial:    for 
out  of  the  abundance  of  my  complaint  and  my  provo- 
cation have  I  spoken  hitherto.     Then  EH  answered  17 
and  said.  Go  in  peace;  and  the  God  of  Israel  grant 
thy  petition  that  thou  hast  asked  of  him.     And  she  18 
said.  Let  thy  servant  find  grace  in  thy  sight.     So 
the  woman  went  her  way,  and  did  eat,  and  her  counte- 
nance was  no  more  sad.     And  they  rose  up  in  the  19 
morning  early,  and  worshipped  before  the  Lord,  and 
returned,  and  came  to  their  house  to  Ramah. 


marked":  The  old  priest  noticed  Hannah,  and  saw  that  her  lips 
moved.  Vs.  13,  "in  her  heart":  She  was  not  speaking  aloud. 
"Drunken":  At  the  sacrificial  feasts  wine  was  used.  The  sons 
of  Eli  were  immoral  men,  and  their  evil  example  may  easily  have 
led  to  scenes  of  revelry  and  drunkenness,  even  near  the  sanctuary. 
Vs.  14,  "put  away":  Perhaps  Eli  had  been  compelled  to  rebuke 
more  than  one  woman  for  intoxication  in  those  evil  times.  Such 
is  the  implication  of  his  command.  Vs.  15,  "No,  my  lord":  Mark 
the  dignity  and  quietness  of  Hannah's  reply.  Though  stung  by 
the  severity  of  the  needless  rebuke,  she  does  not  resent  it,  but 
corrects  the  aged  priest.     "Poured  out":    Prayer  is  such  a  pres- 


Hannah's    Vow  7 

entalion  of  one's  cause  as  puts  one  in  communion  with  God  and 
brings  relief  of  spirit.  Vs.  i6,  "daughter  of  Belial "f:  a  vile  or 
wicked  woman.  "Provocation":  The  tauntings  of  her  rival, 
Peninnah,  aggravated  the  bitterness  of  Hannah's  misfortune. 
Vs.  17,  "Go  in  peace":  Eli  saw  his  mistake  and  felt  compassion 
toward  the  unhappy  woman.  "Grant  thy  petition":  The  priest 
did  not  promise  her  the  positive  fulfilment  of  her  request,  but 
encouraged  her  to  believe  that  her  prayer  would  be  answered. 
Vs.  18,  "find  grace":  Hannah  wished  Eli's  good  will  toward  her. 
Perhaps  she  felt  that  his  prayers  in  her  behalf  would  be  a  help  in 
obtaining  her  desire.  "Did  eat":  She  was  no  longer  distressed, 
but  was  full  of  hope.  Vs.  19,  "rose  up  early":  in  preparation  for 
the  journey  home.  "Worshipped":  Their  final  religious  duties 
were  performed.  These  would  naturally  consist  of  prayer  and 
sacrifice.  "To  Ramah":  This  town,  the  home  of  Elkanah  and 
his  family,  is  called  Ramathaim-zophim  in  vs.  i.  It  was  prob- 
ably about  twelve  miles  southwest  of  Shiloh. 

QUESTIONS 
(i)  Where  was  Eli  accustomed  to  sit  ?  (2)*  What  is  meant 
by  "the  temple"t?  (3)  What  did  Hannah  do  in  her  trouble 
(vs.  10)  ?  (4)  What  is  a  vow  ?  (5)*  What  vow  did  Hannah 
make?  (6)  To  what  kind  of  life  did  she  dedicate  the  child 
she  hoped  for?  (7)  How  did  this  plan  of  Hannah's  shape 
the  life  of  Samuel  ?  (8)  Do  you  think  a  child  will  be  helped 
to  live  a  useful  life  by  such  a  plan  of  his  mother's  ?  (9)  What 
caused  Eli  to  notice  Hannah  (vs.  12)  ?  (10)*  What  did  the 
priest  think  about  her  (vs.  13)?  (11)  What  reason  had  he 
for  so  thinking  ?  (12)  Did  drunkenness  prevail  at  the  sanc- 
tuary ?  (13)  What  did  Eli  say  to  Hannah  (vs  14)  ?  (14) 
What  was  Hannah's  answer  (vs.  15)  ?  (15)  What  were  the 
causes  of  Hannah's  sorrow  ?  (16)  What  did  Eli  do  when  he 
understood  her  case  (vs.  17)  ?  (17)  What  efTect  did  the  kind 
words  of  the  priest  have  upon  the  sorrowful  woman?  (18) 
Where  was  the  home  to  which  Elkanah  and  Hannah  returned  ? 
(19)  Do  you  think  that  all  good  requests  made  to  God  will  be 
answered  ? 


SECTION  III 

BIRTH  AND   PRESENTATION   OF  SAMUEL,   I   SAM. 
i:iQ&-28 

And  Elkanah  knew  Hannah  his  wife;  and  the  Lord 
remembered  her.     And  it  came  to  pass,  when  the  20 
time  was  come  about,  that  Hannah  conceived,  and 
bare  a  son;  and  she  called  his  name  Samuel,  saying. 
Because  I  have  asked  him  of  the  Lord.     And  the  21 
man  Elkanah,  and  all  his  house  went  up  to  offer 
unto  the  Lord  the  yearly  sacrifice,   and  his  vow. 
But  Hannah  went  not  up;    for  she  said  unto  her  22 
husband,  I  will  not  go  up  until  the  child  be  weaned, 
and  then  I  will  bring  him,  that  he  may  appear  before 
the  Lord,  a^d  there  abide  for  ever.     And  Elkanah  23 

EXPLANATORY   NOTES 

In  this  section  and  throughout  the  first  four  chapters  of  the 
book  the  later  Ephraimite  or  northern  account  of  Samuel's  life 
is  followed.     See  Introd.,  4. 

Vs.  19,  "remembered  her":  Her  prayer  had  not  been  in  vain. 
Similarly  we  read  of  God's  remembrance  of  Rachel  (Gen.  30:22), 
who  had  cried,  "Give  me  children  or  I  die"  (Gen.  30:1).  Vs. 
20,  "bare  a  son":  Sons  were  the  most  prized  possession  of  a 
Hebrew  family.  Vs.  21,  "went  up":  to  Shiloh,  the  city  where 
the  sanctuary  stood  (vs.  3).  "The  yearly  sacrifice":  prob- 
ably the  feastt  of  tKe  Passover.  "His  vow":  Nothing  was 
said  of  Elkanah's  vow  on  the  previous  visit.  This  assumes 
that  he  had  made  one.  Vs.  22,  "weaned":  The  child  would 
then  be  two  or  three  years  old,  and  could  remain,  as  his  mother 
had    promised.     Vs.  23,    "establish    his   word":    He  hopes  that 

8 


Birth    and    Presentation        9 

her  husband  said  unto  her,  Do  what  seemeth  thee 
good;  tarry  until  thou  have  weaned  him;  only  the 
Lord  establish  his  word.     So  the  woman  tarried  and 

24  ga\  e  her  son  suck,  until  she  weaned  him.  And  when 
she  had  weaned  him  she  took  him  up  with  her,  with 

'three  bullocks,  and  one  ephah  of  meal,  and  a  ^bottle  .  or,  a  buiioch 
of  wine,  and  brought  him  unto  the  house  of  the  Lord  [  o^']^in'' 

25  in  Shiloh;  and  the  child  was  young.     And  they  slew 

26  the  bullock,  and  brought  the  child  to  EH.  And  she 
said.  Oh  my  lord,  as  thy  soul  liveth,  my  lord,  I  am 
the  woman  that  stood  by  thee  here,  praying  unto 

27  the  Lord.  For  this  child  I  prayed;  and  the  Lord 
hath  given  me  my  petition  which  I  asked  of  him: 

28  therefore  I  also  have  ^granted  him  to  the  Lord ;  as  3  or,  km 
long  as  he  liveth  he  is  granted  to  the  Lord.     And 

4he  worshipped  the  Lord  there.  4  or,  they 


their  lives  may  be  spared  to  realize  the  divine  purpose.  Vs.  24, 
"Three  bullocks":  The  marginal  reading,  "a  bullock  of  three 
years,"  is  better.  Even  thus  the  offering  was  a  costly  one. 
" Ephah "f:  about  one  bushel.  " Bottle "f:  literally  a  "skin," 
holding  several  gallons.  These  provisions  were  for  the  sacrificial 
feast,  to  which  no  doubt  friends  were  invited.  Vs.  25,  "they 
slew":  This  may  refer  to  Elkanah  and  his  servants,  but  more 
probably  to  the  priests.  "Brought  the  child":  Certain  portions 
of  the  slaughtered  bullock  were  given  to  the  priest  as  his  portion. 
At  such  a  moment  the  child  was  presented.  Vs.  26,  "as  thy  soul 
liveth":  a  common  form  of  emphasis,  meaning  "truly"  or  "as- 
suredly" (see  20:3),  "Stood  by  thee":  Hannah  refers  to  the 
time  when  she  made  the  vow  and  received  Eli's  blessing  (vss. 
I3~i7)-  Vs.  27,  "my  petition":  She  recognized  the  birth  of 
Samuel  as  the  direct  answer  to  her  prayers.     Vs.  28,  "granted 


lo  Samuel 

him":  "lent  him"  would  perhaps  best  express  the  thought. 
As  she  had  asked  for  a  child,  so  she  gives  over  the  child  to  God,  in 
grateful  fulfilment  of  her  vow.  "He  worshipped":  This  may  be 
read,  "He  (Samuel)  bowed  before  Jehovah,"  or  "He  (Elkanah) 
worshipped,"  or  perhaps  "They  worshipped":  but  probably  the 
best  reading  is,  "He  (Eli)  worshipped,"  in  thankful  recognition 
of  the  mercy  of  God  in  the  gift  of  the  child,  first  to  Hannah,  and 
now  to  the  service  of  the  sanctuary. 

QUESTIONS 
(i)  Where  did  Elkanah  go  yearly  ?  (2)  Was  this  annual 
pilgrimage  a  good  example  of  household  religion  ?  (3)*  Why 
did  Hannah  remain  at  home?  (4)  Do  you  suppose  she 
wished  to  keep  Samuel  with  her  as  long  as  she  could  ?  (5) 
How  did  Elkanah  feel  when  she  told  him  of  her  wish  to  stay 
at  home  till  the  child  was  older?  (6)*  When  did  Hannah  go 
to  Shiloh  ?  (7)  What  offering  did  she  take  ?  (8)  What  was 
done  with  Samuel?  (9)  Must  it  not  have  been  hard  for 
Hannah  to  leave  her  son  ?  (10)  Who  probably  took  care  of 
him  in  Shiloh?  (11)*  How  does  this  section  illustrate  the 
faithfulness  and  devotion  of  Samuel's  mother?  (12)  How 
would  you  describe  Hannah's  character  ? 


SECTION  IV 

HANNAH'S  SONG  OF  THANKSGIVING,  I  SAM.   2:1-11 

2  And  Hannah  prayed,  and  said: 
My  heart  exult eth  in  the  Lord, 
Mine  horn  is  exalted  in  the  Lord : 
My  mouth  is  enlarged  over  mine  enemies; 
Because  I  rejoice  in  thy  salvation. 

2  There  is  none  holy  as  the  Lord ; 
For  there  is  none  beside  thee; 
Neither  is  there  any  rock  like  our  God. 

3  Talk  no  more  so  exceeding  proudly; 

Let  not  arrogancy  come  out  of  your  mouth : 
For  the  Lord  is  a  God  of  knowledge, 
And  by  him  actions  are  weighed. 


EXPLANATORY   NOTES 

The  song  here  inserted  appears  to  be  a  national  hymn  of  thank- 
fulness for  victory  rather  than  an  utterance  of  Hannah's.  The 
reference  to  the  birth  of  children  in  vs.  5  is  probably  the  cause  of 
its  being  assigned  to  its  present  position  by  the  later  editor. 

Vs.  I,  "prayed":  In  this  song  the  power  of  God  is  celebrated, 
with  warnings  to  those  defiant  of  the  divine  will.  There  are  no 
particular  references  to  Hannah's  circumstances,  but  the  note  of 
triumph  may  represent  her  sentiments.  "Horn":  The  horn  is 
the  symbol  of  strength  and  honor.  With  it  animals  defend 
themselves  (Ps.  92:10).  But  the  strength  and  honor  of  the  good 
come  from  God.  "Mouth  is  enlarged":  The  singer  is  no  longer 
silent  in  the  presence  of  foes.  "Salvation":  deliverance  from 
peril  and  reproach.     Vs.  2,  "none  beside  thee":    no  God  other 

II 


12  Samuel 

The  bows  of  the  mighty  men  are  broken,  4 

And  they  that  stumbled  are  girded  with  strength. 

They  that  were  full  have  hired  out  themselves  for  5 
bread; 
«  Or,  haveresi  And  they  that  were  hungry  ^have  ceased; 

Yea,  the  barren  hath  borne  seven ; 

And  she  that  hath  many  children  languisheth. 

The  Lord  killeth,  and  maketh  alive :  6 

•  Or,  sheoi       He  bringeth  down  to  ^the  grave  and  bringeth  up. 

The  Lord  maketh  poor,  and  maketh  rich:  7 

He  bringeth  low,  he  also  lifteth  up. 

He  raiseth  up  the  poor  out  of  the  dust,  8 

He  lifteth  up  the  needy  from  the  dunghill, 

To  make  them  sit  with  princes, 

than  Jehovah.  Most  nations  believed  that  there  were  many 
gods.  Even  the  Hebrews  shared  this  view.  It  was  the  work  of 
the  prophets  to  teach  them  that  there  is  but  one  God.  "Rock": 
symbol  of  stability  and  protection  (II  Sam.  22:32).  "  Arrogancy": 
pride,  presumption.  Is  Peninnah  addressed  here,  or  are  these 
words  a  general  rebuke  to  boastful  people  ?  "Weighed":  Actions 
are  tested,  even  as  goods  are  weighed.  Vs.  4-,  "bows":  One 
important  division  of  an  army  was  the  archers,  or  bowmen. 
"Girded":  Putting  on  a  belt  was  a  preparation  for  action.  God 
disarms  the  strong,  and  strengthens  the  weak.  Vs.  5,  "hired 
out":  Once  rich,  they  have  become  so  poor  that  they  became 
servants  in  order  to  obtain  a  living.  "Have  ceased":  The  op- 
posite picture;  they  once  were  in  want,  but  now  they  need  toil  no 
longer.  "Borne  seven":  This  appears  to  be  the  most  direct 
reference  to  Hannah's  condition,  and  yet  it  is  general  rather  than 
specific.  Seven  is  the  number  indicating  completeness.  The 
meaning  is  that  the  childless  now  has  complete  happiness  in  the 
blessing  of  motherhood.     "Languisheth":    becomes  weak  and 


Song    of    Thanksgiving         13 

And  inherit  the  throne  of  glory : 
For  the  pillars  of  the  earth  are  the  Lord's, 
And  he  hath  set  the  world  upon  them. 
9  He  will  keep  the  feet  of  his  ^holy  ones,  ,  or-.  godiy 

But  the  wicked  shall  be  put  to  silence  in  darkness; 
For  by  strength  shall  no  man  prevail. 

10  They  that  strive  with  the  Lord  shall  be  broken  to 

pieces; 
Against  them  shall  be  thunder  in  heaven; 
The  Lord  shall  judge  the  ends  of  the  earth; 
And  he  shall  give  strength  unto  his  king, 
And  exalt  the  horn  of  his  anointed. 

11  And  Elkanah  went  to  Ramah  to  his  house.    And  the 
child  did  minister  unto  the  Lord  before  Eli  the  priest. 

of  small  importance  through  the  death  of  her  children.  This 
does  not  seem  to  refer  to  Hannah's  rival,  but  illustrates  the  con- 
trasts seen  in  life.  Vs.  6,  "Killeth":  The  Hebrew,  who  knew 
nothing  of  secondary  causes,  or  the  laws  of  nature,  attributed 
the  reward  of  good  and  the  chastisement  of  evil  directly  to  God. 
In  the  largest  sense  it  is  true  that  the  issues  of  life  and  death  are 
with  God.  "To  the  grave:"  Sheolf,  the  underworld  of  the  dead, 
according  to  Hebrew  belief.  Vs.  8,  "dust  ....  dunghill": 
To  "sit  in  dust"  (Isa.  47:1)  was  to  be  in  extreme  poverty  and 
wretchedness.  The  dunghill  (Lam.  4:5)  was  the  refuse-heap 
outside  an  oriental  town,  where  beggars  and  lepers  resorted.  "Sit 
with  princes":  These  lines  denote  rapid  advancement  and 
prosperity  coming  to  those  who  had  been  very  poor  and  obscure. 
(See  Ps.  113:7-9,  which  seems  to  be  a  copy  of  this  passage.) 
"Pillars  of  the  earth":  The  figure  of  a  house  is  used.  Pillars 
denote  strength.  Jehovah  is  the  creator  of  the  earth  (Ps.  75:3). 
Vs.  9,  "keep  the  feet":  safeguard  the  goings  of  his  chosen  ones. 
"Put  to  silence":   Evil  men,  no  matter  how  successful,  fail  in  the 


14  Samuel 

end.  Their  lives  count  for  nothing.  Vs.  lo,  "broken  in  pieces": 
It  is  useless  to  defy  the  divine  purpose.  "Thunder":  a  dramatic 
description  of  God's  majestic  and  eternal  hatred  of  sin.  "Ends 
of  the  earth":  His  government  includes  the  most  remote  places. 
"His  king":  The  king  of  Israel,  as  ruler  of  the  chosen  nation,  is 
to  be  protected,  strengthened,  and  raised  to  honor  by  God.  The 
same  use  of  "horn"  as  the  symbol  of  power  is  seen  here  as  in  vs.  i. 
Vs.  II,  "Ramah":  already  mentioned  in  i:i,  19.  Hannah's 
return  to  Ramah  with  her  husband  is  not  mentioned,  but  is  to  be 
understood.  "Minister":  The  boy  Samuel  staid  with  Eli  and 
was  taught  to  perform  such  tasks  as  he  could  in  the  sanctuary. 

QUESTIONS 
(i)*  What  would  be  Hannah's  feelings  after  the  fulfilment 
of  her  wishes  ?  (2)  Was  it  natural  that  she  should  give  expres- 
sion to  her  joy  in  a  hymn  of  praise  ?  (3)  Is  there  any  direct 
reference  to  Hannah's  personal  experience  in  this  song  ?  (4) 
*Does  the  song  seem  the  expression  of  one  who  thought  of  her 
own  blessings,  or  of  the  national  welfare  ?  (5)  Does  the  song 
in  any  manner  resemble  Mary's  hymn  of  praise  over  the  birth 
of  Jesus,  Luke  1:46-55  ?  (6)*  How  does  it  show  the  beauty 
of  gratitude  for  blessings  received  ?  (7)  Do  you  think  it  pos- 
sible for  a  noble  and  generous  nature  to  receive  benefits  and 
remain  unthankful  ? 


men 


SECTION  V 

THE   SINS    OF  ELI'S   SONS,    I   SAM.    2:12-17 

12  Now  the  sons  of  Eli  were  ^sons  of  Belial;    they  ^or,  wicked 

13  knew  not  the  Lord.  And  the  custom  of  the  priests 
with  the  people  was,  that,  when  any  man  offered 
sacrifice,  the  priest's  servant  came,  while  the  flesh 
was  in  seething,  with  a  fleshhook  of  three  teeth  in  his 

14  hand;  and  he  struck  it  into  the  pan,  or  kettle,  or 
caldron,  or  pot;  all  that  the  fleshhook  brought  up 
the  priest  took  therewith.      So  they  did  in  Shiloh 


EXPLANATORY   NOTES 

The  late  narrative  of  Samuel's  prophetic  work,  a  northern 
document,  is  here  continued.  The  contrast  of  Eli's  sons  with 
Samuel's  character  is  disclosed. 

Vs.  12,  "sons  of  Belial "f:  worthless,  wicked  men.  (Recall 
the  term  "  daughter  of  Belial "  in  i :  16.)  It  is  the  purpose  of  this 
section  to  show  the  urgent  need  for  a  change  in  the  conduct  of 
religious  affairs,  such  as  Samuel  introduced.  Vs.  13,  "seething": 
boiling;  after  the  Lord's  portion,  the  fat,  was  taken  to  be  burned 
on  the  altar,  the  remainder  of  the  usable  meat  was  boiled  and 
eaten  by  the  worshiper  and  his  family.  "A  fleshhook":  The 
custom  of  giving  the  priest  a  part  of  the  sacrifice  as  his  reward  was 
no  doubt  very  old.  At  first  it  was  apparently  optional  with  the 
offerer  whether  or  not  he  should  give  the  priest  a  portion,  and  how 
much  it  should  be.  Later  on  there  arose  the  custom,  here  de- 
scribed, of  permitting  the  priest  to  thrust  in  the  three-pronged  hook 
among  the  boiling  pieces  and  take  whatever  came  out.  Vs.  14, 
"kettle":  The  cooking- vessels  were  kept  at  the  sanctuary  for 
the  convenience  of  the  worshipers.     "Priest  took":   The  meat  he 


despised 


i6  Samuel 

unto  all  the  Israelites  that  came  thither.     Yea,  before  15 
they  burnt  the  fat,  the  priest's  servant  came,  and 
said  to  the  man  that  sacrificed,  Give  flesh  to  roast 
for  the  priest;   for  he  will  not  have  sodden  flesh  of 
thee,  but  raw.    And  if  the  man  said  unto  him.  They  16 

Or.  first  will  surely  burn  the  fat  ^presently,  and  then  take  as 
much  as  thy  soul  desireth;  then  he  would  say.  Nay, 
but  thou  shalt  give  it  me  now:  and  if  not,  I  will 
take  it  by  force.     And  the  sin  of  the  young  men  was  17 

Or,  the  men  vcry  great  before  the  Lord;  for  ^men  abhorred  the 
offering  of  the  Lord. 

brought  out  of  the  kettle  with  his  fork  was  his  fee,  or  reward,  for 
helping  the  worshiper  in  the  preparation  of  his  sacrifice.  "All 
the  Israelites":  Shiloh  was  a  central  sanctuary,  and  the  most 
important  one,  though  there  were  other  places  where  sacrifices 
were  made.  The  custom  spoken  of  was  practiced  in  the  case  of  all 
worshipers  at  Shiloh.  Vs.  15,  "before  they  burnt":  A  violation 
of  the  usual  custom  is  here  noted.  The  fat  was  to  be  burned  on 
the  altar  as  the  first  act  of  sacrifice.  These  priests  did  not  wait 
to  perform  their  functions  at  the  altar,  but  wanted  their  part  of 
the  meat  first.  "Sodden":  boiled;  here  was  a  second  violation 
of  the  custom.  These  unworthy  sons  of  Eli  not  only  wanted  their 
perquisite  or  "tip"  first,  but  they  would  not  take  it  from  among 
the  boiling  pieces,  but  wanted  it  raw,  so  that  they  might  cook  it  at 
home.  Vs.  16,  "burn  the  fat  presently":  The  worshiper  would 
naturally  be  surprised  and  say,  "Wait  till  the  sacrifice  of  the  fat 
(God's  part)  has  been  made;  then  help  yourself."  The  man 
who  made  the  offering  was  right  in  supposing  that  the  gift  made 
to  God  was  the  important  item.  Not  so  these  priests;  they  were 
concerned  only  to  secure  their  own  rewards.  "By  force":  This 
disgraceful  threat  would  fill  any  worshiper  with  astonishment  and 
indignation.  Vs.  17,  "Sin  .  .  .  .very  great":  The  sin,  of  making 
money  out  of  religion,  could  have  no  place  in  the  life  of  a  true  and 


Sins    of    Eli's    Sons  17 

faithful  priest.  " Before  the  Lord":  Not  only  was  it  disgraceful  in 
men's  estimation,  but  God  looked  on  and  marked  their  conduct. 
"Abhorred  the  offering ":  Such  conduct  by  the  priests  made 
people  think  little  of  the  importance  of  sacrifice,  and  dislike  to 
visit  a  place  where  such  things  were  practiced. 

QUESTIONS 
(i)  What  were  the  duties  of  the  priests  ?  (2)  What  kind  of 
men  were  Eli's  sons  ?  (3)*  In  what  way  did  they  demand  more 
for  themselves  than  had  been  the  custom?  (4)  What  right 
had  the  priests  to  any  part  of  the  offering  ?  (5)*  To  what  acts 
did  the  selfishness  of  these  men  lead  them  ?  (6)  Is  there  any 
worse  vice  than  selfishness?  (7)*  How  does  this  section  show 
that  the  meanest  faults  may  appear  in  connection  with  the 
most  sacred  work?  (8)  What  do  people  think  of  religion 
when  those  who  lead  in  the  work  of  the  church  appear  selfish  ? 
(9)  Does  it  prevent  others  from  doing  right?  (10)*  What  is 
its  evil  result?  (11)  Is>  it  right  to  allow  the  evil  conduct  of 
others  to  prevent  us  from  being  good  ? 


SECTION  VI 

SAMUEL'S    GROWTH,    I   SAM.    2:18-26 

But  Samuel  ministered  before  the  Lord,  being  a  t8 
child,   girded   with   a  linen   ephod.     Moreover  his  19 
mother  made  him  a  little  robe,  and  brought  it  to  him 
from  year  to  year,   when  she  came  up  with  her 
husband    to    offer    the    yearly    sacrifice.     And    Eli  2c 
blessed  Elkanah  and  his  wife,  and  said.  The  Lord 
give  thee  seed  of  this  woman  'for  the  loan  which  was 
lent  to  the  Lord.     And  they  went  unto  their  own 
home.     And  the   Lord   visited   Hannah,    and    she  21 
conceived,  and  bare  three  sons  and  two  daughters. 
And  the  child  Samuel  grew  before  the  Lord. 

EXPLANATORY   NOTES 

Vs.  18,  "Samuel  ministered":  There  were  many  tasks  about 
the  sanctuary  which  even  a  child  could  perform.  The  purpose 
of  this  section  is  to  show  the  simple  piety  and  helpfulness  of  the 
child  who  was  not  of  the  priestly  family,  in  contrast  with  the 
irreverence  and  baseness  of  the  sons  of  Eli,  the  priests.  "  Linen 
ephod":  The  ephod  was  a  garment  covering  the  shoulders  and 
girded  around  the  waist.  It  was  worn  by  priests  (vs.  28;  22: 18), 
but  also  occasionally  by  others  (II  Sam.  6:14).  Vs.  19,  "little 
robe":  Samuel's  mother  supplied  him  with  his  necessary  garments, 
aside  from  the  linen  ephod.  The  one  here  mentioned  was  the 
ordinary  coat  or  robe  worn  as  an  outer  garment.  Vs.  20,  "  Give 
thee  seed":  The  blessing  of  Eli  included  the  hope  that  Elkanah 
and  Hannah  might  have  other  children,  since  Samuel  had  been 
devoted  by  them  to  God.  Vs.  21,  "visited  Hannah":  The  expres- 
sion "the  Lord  visited"  is  often  used  in  the  Old  Testament  to 


Samuel's    Growth  19 

22  Now  Eli  was  very  old;  and  he  heard  all  that  his 
sons  did  unto  all  Israel,  and  how  that  they  lay  with 
the  women  that  did  service  at  the  door  of  the  tent  of 

23  meeting.  And  he  said  unto  them,  Why  do  ye  such 
things  ?  for  I  hear  of  your  evil  dealings  from  all  this 

24  people.  Nay,  my  sons,  for  it  is  no  good  report  that 
I  hear:    ye  make  the  Lord's  people  to  transgress. 

25  If  one  man  sin  against  another,  God  shall  judge  him: 
but  if  a  man  sin  against  the  Lord,  who  shall  entreat 
for  him?  Notwithstanding  they  hearkened  not 
unto  the  voice  of  their  father,  because  the  Lord  would 

26  slay  them.  And  the  child  Samuel  grew  on,  and  was 
in  favour  both  with  the  Lord,  and  also  with  men. 


describe  God's  remembrance  of  one  in  need  of  help,  deliverance, 
or  comfort.  "Three  sons  and  two  daughters":  Hannah's  hap- 
piness was  made  complete  in  thus  having  not  only  her  first  request 
for  a  child  granted,  but  in  becoming  the  mother  of  several  others. 
She  had  no  further  occasion  for  sorrow.  It  is  significant  that  no 
further  mention  is  made  of  Peninnah.  "Before  the  Lord": 
All  that  took  place  at  the  sanctuary  might  well  be  described  as 
"before  the  Lord,"  in  his  presence.  Vs.  22,  "very  old":  Even 
before  Samuel's  birth  Eli  had  given  over  to  his  sons  the  conduct 
of  affairs.  "All  that  his  sons  did":  The  conduct  of  Hophni  and 
Phinehas  was  notorious.  Everyone  knew  of  their  greed  in 
demanding  unlawful  gifts,  their  cruelty  in  exacting  their  demands, 
and  their  shameful  behavior.  "Did  service":  Women  were 
employed  as  servants  to  perform  various  duties  at  the  sanctuary, 
or  tent  of  meeting  (Exod.  38:8).  Vs.  23,  "Why  do  ye?":  Eli 
was  not  unconcerned,  but  was  apparently  helpless  to  correct  the 
behavior  of  his  sons.  He  reproved  them,  but  to  no  purpose. 
Vs.  24,  "transgress":  It  was  bad  enough  that  they  were  evil 
men;    but  still  worse  was  the  fact  that  their  influence  caused 


20  Samuel 

others  to  become  indiflferent  or  base.  Vs.  25,  "who  shall  entreat  ?"; 
Where  men  only  are  concerned  in  a  dispute,  there  is  a  higher 
Power  to  act  as  umpire  between  them;  but  if  a  man  sin  against 
God,  there  is  no  one  who  can  act  as  judge.  "Hearkened  not": 
Perhaps  Eli  had  not  corrected  them  in  their  youth;  in  that  case 
he  was  reaping  the  evil  fruits  of  his  own  weakness.  "Would 
slay  them":  The  evil  consequences  of  sin  are  certain;  and  some- 
times the  Bible  explains  them  in  terms  of  God's  will.  God  does 
not  wish  the  death  of  any  (Ezek,  18:32),  but  in  this  world,  whose 
laws  are  his  own,  evil  conduct  persisted  in  brings  destruction, 
God  is  too  loving  to  separate  sin  from  its  consequences.  The 
death  of  these  bad  priests  was  the  only  way  in  which  the  nature 
of  their  lives  could  reveal  itself,  and  others  be  warned  against 
imitating  them.  The  same  law  holds  good  today.  Yet  it  is  not 
true  that  sin  always  results  in  immediate  misfortune  to  the  sinner. 
But  the  prophets  wished  to  point  out  those  instances  in  which  this 
consequence  followed.  Vs.  26,  "grew  on":  In  contrast  with 
these  unworthy  priests,  the  child  increased  not  only  in  years  and 
strength,  but  grew  in  the  affections  of  the  people,  and  in  a  char- 
acter pleasing  to  God. 

QUESTIONS 
(i)*  In  what  place  did  Samuel  live  ?  (2)  How  often  did  his 
mother  visit  him?  (3)  How  did  she  show  her  love?  (4) 
What  was  Eli's  feeling  for  the  family  ?  (5)  How  many  other 
children  did  Hannah  have?  (6)  Do  you  suppose  that  these 
took  the  place  of  Samuel  in  her  affection?  (7)*  What  did 
Samuel  do  at  Shiloh?  (8)  Why  is  the  character  of  Samuel 
so  attractive?  (9)  What  sort  of  men  were  the  sons  of  Eli? 
(10)  Was  Eli  at  fault  for  their  behavior  ?  (11)*  In  what  man- 
ner is  a  father  to  blame  when  his  children  do  wrong  ?  (12)  Is 
a  father  usually  blamed  when  his  children  misbehave?  (13) 
In  what  sense  is  a  child  responsible  for  the  good  name  of  his 
father  or  mother?  (14)  Does  God  wish  to  slay  evil  men? 
(15)  Are  such  men  always  punished  ?  (16)*  In  what  manner 
is  the  prosperity  of  evil  men  one  of  the  problems  of  life  ?  (17) 
In  what  respect  is  Samuel's  life  a  model  ? 


SECTION  VII 

A   PROPHET'S  WARNING,   I   SAM.    2:27-36 

27  And  there  came  a  man  of  God  unto  Eli,  and  said 
unto  him,  Thus  saith  the  Lord,  Did  I  reveal  myself 
unto  the  house  of  thy  father,  when  they  were  in  Egypt 

28  in  bondage  to  Pharaoh's  house  ?  And  did  I  choose 
him  out  of  all  the  tribes  of  Israel  to  be  my  priest, 

to  'go  up  unto  mine  altar,  to  burn  incense,  to  wear  ^or, offer  upon 
an  ephod  before  me  ?  and  did  I  give  unto  the  house 
of  thy  father  all  the  offerings  of  the  children  of  Israel 

EXPLANATORY  NOTES 
Vs.  27,  "a  man  of  God":  a  prophetf,  whose  name  is  not 
given.  This  would  indicate  that  the  work  of  religious  instruction 
was  not  confined  to  Eli  and  his  unworthy  sons.  "Thus  saith  the 
Lord":  Such  words  were  usually  employed  by  the  prophets  to 
introduce  their  messages.  They  imply  a  knowledge  of  God's 
will,  and  the  authority  of  his  representatives.  "Did  I  reveal?": 
This  question,  of  course,  implies  the  answer  "yes."  God  revealed 
himself  to  Israel  in  Egypt,  when  the  people  were  in  bondage 
(Exod.  4:14-17,  27;  12:1).  "House  of  thy  father":  Eli  was  a 
member  of  the  tribe  of  Levi,  and  of  the  family  of  Aaron,  the 
brother  of  Moses,  through  whom  God's  revelation  was  made 
to  Israel  in  Egypt.  "  Pharaoh  "f:  the  king  of  Egypt,  who  op- 
pressed Israel  (Exod.  1:8-14).  Vs.  28,  "did  I  choose?":  another 
question  implying  the  answer  "yes."  The  reference  is  to  Aaron, 
the  ancestor  of  Eli,  who  was  counted  the  first  priest  among  the 
Hebrews.  "Mine  altar":  One  of  the  duties  of  the  priest  was  to 
offer  the  sacrifices  at  the  altar  of  God.  "Burn  incense:"  This 
was  a  special  form  of  sacrifice,  performed  in  the  sanctuary  at  a 
small  altar,  by  sprinkling  a  powder  made  of  spices  upon  the 


22,  Samuel 

'  Or,  trample     made  by  fire  ?     Wherefore  ^kick  ye  at  my  sacrifice  29 

ye  upon 

and  at  my  offering,  which  I  have  commanded  in  my 
habitation;  and  honourest  thy  sons  above  me,  to 
make  yourselves  fat  with  the  chiefest  of  all  the  offer- 
ings of  Israel  my  people  ?  Therefore  the  Lord,  the  30 
God  of  Israel,  saith,  I  said  indeed  that  thy  house, 
and  the  house  of  thy  father,  should  walk  before  me 
forever:  but  now  the  Lord  saith,  Be  it  far  from  me; 
for  them  that  honour  me  I  will  honour,  and  they  that 
despise  me  shall  be  lightly  esteemed.  Behold  the  31 
days  come,  that  I  will  cut  off  thine  arm,  and  the  arm 
of  thy  father's  house,  that  there  shall  not  be  an  old 


coals,  producing  a  fragrant  smoke.  "Wear  an  ephod  " :  or,  "  carry 
an  ephod;"  it  is  not  clear  here  whether  the  reference  is  to  the 
priestly  garment,  which  identified  the  wearer  as  a  member  of  the 
order  of  priests,  or  to  the  image  used  by  the  priests  in  securing 
oracles.  The  user  of  the  ephod  was  connected  especially  with 
the  giving  of  oracles.  "All  the  offerings":  The  priests  had 
a  share  in  all  the  materials  brought  for  sacrifice  upon  the  altar; 
this  was  their  living.  Vs.  29,  "Wherefore  kick  ye?":  "trample 
upon"  is  perhaps  a  better  rendering.  Another  reading  is,  "why 
do  you  look  with  envious  eyes  upon  my  sacrifices?"  Eli's  sons 
had  shown  that  they  were  unworthy  of  the  high  honor  conferred 
upon  their  tribe  and  family;  their  conduct  took  away  all  the 
sacredness  of  the  sacrifices  made  by  the  people.  "Honourest  thy 
sons":  By  permitting  his  sons  to  act  as  they  did,  Eli  became 
partaker  in  their  sin  of  dishonor  to  God.  "Make  yourselves 
fat":  The  offerings  demanded  from  the  people  by  Hophni  and 
Phinehas  were  probably  sold  by  them,  and  so  became  their 
means,  not  merely  of  livelihood,  but  of  gaining  wealth.  Vs.  30, 
"I  said  indeed":  This  refers  to  the  arrangement  in  Israel  that 
the  family  of  Aaron  should  hold  the  priestly  offices.     This  was, 


A    Prophet's    Warning  23 

tj2  man  in  thine  house.     And  thou  shalt  behold  nhe  iOr,anadve, 

,   ,  ,   .    ,       sary  in  my 

affliction  of  my  habitation,  m  all  the  wealth  which   hahUaiion 
God  shall  give  Israel:   and  there  shall  not  be  an  old 

33  man  in  thine  house  for  ever.  And  the  man  of  thine, 
whom  I  shall  not  cut  off  from  mine  altar,  shall  be  to 
consume  thine  eyes,  and  to  grieve  thine  heart ;  and  all 
the  increase  of  thine  house  shall  die  in  the  flower  of 

34  their  age.  And  this  shall  be  the  sign  unto  thee,  that 
shall  come  upon  thy  two  sons,  on  Hophni  and 
Phinehas;    in  one  day  they  shall  die  both  of  them. 

35  And  I  will  raise  me  up  a  faithful  priest,  that  shall  do 
according  to  that  which  is  in  mine  heart  and  in  my 


of  course,  regarded  as  the  will  of  God.  "Far  be  it":  The  con- 
duct of  these  priests  had  made  necessary  a  change.  Their 
particular  branch  of  the  Levites  was  to  be  deposed  from  priestly 
offices.  Vs.  31,  "cut  off  thine  arm":  The  arm  is  the  sign  of 
power;  the  family  of  Eli  was  to  be  crippled,  cut  off,  destroyed. 
"  Old  man":  They  were  to  die  prematurely.  Vs.  32,  "  Behold  the 
afBiction":  If  this  is  the  correct  translation,  the  meaning  is  that 
Eli's  descendants  should  see  the  sanctuary  neglected,  as  the 
result  of  the  disfavor  into  which  it  had  been  brought,  while  the 
rest  of  the  nation  enjoyed  prosperity.  Perhaps  a  better  reading 
is,  "Thou  shalt  see  a  rival  in  my  house,"  intimating  that  another 
and  worthier  was  to  receive  the  priestly  office.  These  words 
probably  referred  to  Samuel  when  uttered;  but  such  also  became 
the  case  when  Solomon  removed  Abiathar,  a  descendant  of  EH, 
from  the  priesthood,  and  put  Zadok,  of  another  clan  of  the  tribe, 
into  the  place  (I  Kings  2:26,  27,  35).  Vs.  n,  "not  cut  off": 
Some  of  Eli's  descendants  would  probably  continue  as  priests, 
but  even  they  should  either  be  a  disgrace  to  their  tribe,  or  have 
cause  to  mourn  over  their  loss  of  honor.  "Shall  die":  Such  a 
fate  overtook  the  entire  group  of  priests  at  Nob  in  Saul's  reign 


24  Samuel 

mind:  and  I  will  build  him  a  sure  house;  and  he 
shall  walk  before  mine  anointed  for  ever.  And  it  36 
shall  come  to  pass,  that  every  one  that  is  left  in  thine 
house  shall  come  and  bow  down  to  him  for  a  piece  of 
silver  and  a  loaf  of  bread,  and  shall  say.  Put  me,  I 
pray  thee,  into  one  of  the  priests'  offices,  that  I  may 
eat  a  morsel-of  bread. 


(I  Sam.  22:9-19).  Vs.  34,  "sign":  From  the  one  event  which 
was  to  happen  in  Eli's  own  lifetime  he  might  know  the  certainty 
of  the  entire  prophecy.  "They  shall  die":  Chap.  4  records  the 
fulfilment  of  these  words  in  the  events  of  the  battle  of  Aphek. 
Vs.  35,  "a  faithful  priest":  Reference  is  here  made  to  Samuel, 
but  the  oracle  was  also  fulfilled  in  the  choice  of  Zadok,  whom 
Solomon  placed  in  oflSce  instead  of  Abiathar  (I  Kings  2:35),  and 
in  whose  elevation  the  author  sees  the  punishment  of  Eli's  family. 
"  Sure  house":  an  abiding  position  as  head  of  the  priests.  "Mine 
anointed":  the  king  of  Israel,  whoever  he  might  be  at  any  particu- 
lar time;  the  sons  of  Zadok  were  the  priests  throughout  the  later 
history.  Vs.  36,  "Bow  down  to  him":  Eli's  descendants  could 
secure  a  living  only  by  begging  a  place  of  service  from  Zadok  and 
his  posterity. 

QUESTIONS 
(i)  To  whom  did  the  unknown  prophet  come  ?  (2)*  What 
warning  did  he  bring  to  the  priest  and  his  household?  (3) 
What  had  they  done  that  was  wrong  and  needed  rebuke? 
(4)  What  threat  did  he  utter  against  them  ?  (5)  Did  these  pre- 
dictions come  true?  (6)  Do  you  think  it  is  ever  possible  to 
escape  the  consequences  of  evil-doing?  (7)  Do  those  con- 
sequences ahvays  come  in  the  same  way  ?  (8)*  In  what  ways 
besides  physical  punishment  do  the  results  of  bad  conduct 
cause  disaster  to  the  guilty  one  ?  (9)  Would  it  not  be  a  great 
humiliation  to  a  descendant  of  Eli  to  have  to  beg  bread  from 


A    Prophet's    Warning 


25 


the  priests  ?  (10)  *Is  it  always  true  that  people  are  punished 
for  wrong-doing?  (11)  Is  it  always  evident,  or  are  there 
inner  and  hidden  ways  in  which  the  consequences  of  sin 
manifest  themselves?  (12)  Has  any  prophet  a  higher  duty 
than  to  warn  men  against  evil,  and  threaten  them  with  its 
results  ? 


A    YOUNG   ARAB 


SECTION  VIII 

SAMUEL'S   NIGHT   CALL,    I   SAM.    3:1-9 

And  the  child  Samuel  ministered  unto  the  Lord  3 
Or,  rare        bcfore  EH.     And  the  word  of  the  Lord  was  'precious 
Or,  frequent    in  thosc  days;   there  was  no  ^open  vision.     And  it  2 
came  to  pass  at  that  time,  when  Eli  was  laid  down 
in  his  place  (now  his  eyes  had  begun  to  wax  dim, 
that  he  could  not  see),  and  the  lamp  of  God  was  not  3 
yet  gone  out,  and  Samuel  was  laid  down  to  sleep,  in 
the  temple  of  the  Lord,  where  the  ark  of  God  was; 


EXPLANATORY   NOTES 

This  narrative  is  taken  from  the  story  of  Samuel's  prophetic 
career  as  told  in  the  Ephraimite  document  which  extends  from 
1:1—5:1. 

Vs.  I,  "Samuel  ministered":  the  same  expression  as  that 
in  2:11;  but  the  child  must  have  grown  to  boyhood  by  this 
time.  Probably  he  was  twelve  years  old,  or  more.  "Precious": 
"rare;"  there  were  few  prophets,  and  little  communication  be- 
tween God  and  the  people.  This  was  one  of  the  sad  results  of 
the  decay  of  religion  at  Shiloh.  Vs.  2,  "In  his  place":  Eli  slept 
not  far  from  the  ark,  perhaps  in  the  same  apartment.  "Wax 
dim":  Eli  was  already  an  old  man  before  Samuel  was  born; 
years  had  added  to  his  infirmities.  He  was  almost,  if  not  totally, 
blind.  Vs.  3,  "lamp  of  God":  In  the  sanctuary  there  was  a 
candlestick,  and  the  light  was  kept  burning  at  night.  "  Not  yet  gone 
out:"  Samuel's  call  came  late  in  the  night,  well  toward  morning. 
"In  the  temple "f:  The  sanctuary  at  Shiloh  is  meant,  of  course. 
Its  arrangements  were  very  simple.  Samuel  had  his  bed  near 
the  ark,  and  Eli  was  not  far  away.     "Arkf  of  God":    the  sacred 

26 


Samuel's    Call 


27 


4  that  the  Lord  called  Samuel:  and  he  said,  Here  am 

5  I.     And  he  ran  unto  Eli,  and  said,  Here  am  I;   for 


AN  ORIENTAL  LAMP 


thou  calledst  me.     And  he  said,  I  called  not;    lie 

6  down  again.     And  he  went  and  lay  down.      And 

the   Lord   called  yet   again,  Samuel.     And  Samuel 

arose  and  went  to    Eli,  and  said.  Here  am  I;    for 


chest,  the  visible  symbol  of  the  presence  of  God.  Vs.  4,  "the 
Lord  called:"  The  call  of  a  prophet  to  his  ministry  was  usually 
associated  with  some  striking  event  in  his  experience.  In  this  case 
the  prophetic  narrator  represents  Samuel  as  hearing  the  voice  of 
God.  "  Here  am  I " :  It  was  not  a  dream,  for  the  child  was  awake, 
Vs.  5,  "ran  unto  Eli":  Samuel  slept  near  the  ark  and  not  far  from 
the  infirm  priest,  so  that  he  could  guard  the  one  and  assist  the 
other  in  case  of  need.  "I  called  not":  Samuel  supposed  the 
voice  was  that  of  Eli;    but  this  the  old   man   denied.     Vs.   6, 


28  Samuel 

thou    calledst    me.     And    he    answered,    I    called  7 
not,  my   son;   lie  down   again.     Now   Samuel   did 
not  yet  know  the  Lord,  neither  was  the  word  of 
the  Lord  yet  revealed  unto  him.     And  the  Lord  called  8 
Samuel  again  the  third  time.     And  he  arose  and 
went  to  Eli,  and  said,  Here  am  I;  for  thou  calledst 
me.     And  Eli  perceived  that  the  Lord  had  called  the 
child.     Therefore   Eli   said   unto    Samuel,    Go,    lie  9 
down;  and  it  shall  be,  if  he  call  thee,  that  thou  shalt 
say,    Speak,    Lord;     for   thy   servant    heareth.     So 
Samuel  went  and  lay  down  in  his  place. 


"called  yet  again":  The  incident  was  repeated  exactly.  Vs. 
7,  "did  not  know  the  Lord":  He  had  not  begun  to  teach 
as  yet,  though  he  was  already  "in  favor  with  God"  (2:26). 
Vs.  8,  "Eli  perceived":  At  last  the  priest  understood  why 
Samuel  came  so  often  to  him;  it  could  mean  only  that  he 
had  received  a  divine  message.  The  response  which  Eli  told 
him  to  make  if  the  voice  spoke  again  represents  what  ought  to 
be  the  listening,  attentive,  and  obedient  attitude  of  every  child  of 
God. 

QUESTIONS 
(i)  How  old  must  Samuel  have  been  at  this  time?  (2)* 
Why  was  the  word  of  God  rare  in  those  days  ?  (3)  Did  the 
people  have  the  Bible  then  ?  (4)  On  what  did  they  depend 
for  religious  instruction?  (5)*  Where  did  Eli  and  Samuel 
sleep  ?  (6)  How  was  the  sanctuary  lighted  ?  (7)  What  was 
the  ark  ?  (8)  Why  was  it  kept  in  the  tent  ?  (9)*  What  did 
Samuel  hear  ?  (10)  Do  you  understand  that  Samuel  actually 
heard  a  voice,  or  that  he  became  conscious  at  that  time  that 
there  was  a  religious  work  for  him  to  perform?  (11)  To 
whom  did  he  go  ?     Why  ?     (12)*  Why  did  not  Samuel  under- 


Call  29 

stand  the  purpose  of  the  call?  (13)  What  did  Eli  perceive? 
(14)  What  were  his  instructions  to  Samuel?  (15)*  Was  Eli 
likely  to  be  sorry  or  glad  that  Samuel  had  now  been  called  to 
a  prophet's  work?  Would  not  Samuel  be  likely  to  become 
a  rival  to  Eli  and  his  sons  ?  (16)*  Does  God  call  men  to  his 
service  now?  Does  he  call  them  in  the  same  way?  (17) 
What  means  are  used  in  influencing  people  to  undertake  the 
work  of  God  in  our  day  ?  (18)  What  ought  to  be  the  response 
of  those  whom  God  calls?  (19)  Does  he  not  call  everyone 
to  goodness  and  service  as  truly  as  he  called  Samuel  ? 


SECTION  IX 

THE   MESSAGE   TO   SAMUEL,    I   SAM.    3:10-4:10 

And  the  Lord  came,  and  stood,  and  called  as  at  10 
other  times,  Samuel,  Samuel.     Then  Samuel  said. 
Speak;  for  thy  servant  heareth.     And  the  Lord  said  it 
to  Samuel,  Behold,  I  will  do  a  thing  in  Israel,  at 
which  both  the  ears  of  every  one  that  heareth  it  shall 
tingle.     In  that  day  I  will  perfDrm  against  Eh  all  12 
that  I  have  spoken  concerning  his  house,  from  the 
beginning  even  unto  the  end.     For  I  have  told  him  13 
that  I  will  judge  his  house  for  ever,  for  the  iniquity 
which  he  knew,  because  his  sons  did  bring  a  curse 
upon  themselves,  and  he  restrained  them  not.     And  14 


EXPLANATORY  NOTES 
Vs.  10,  "Came  and  stood":  God's  actions  are  often  in  the 
Bible  represented  in  terms  of  human  life;  the  third  call  to  Samuel 
was  as  if  someone  stood  beside  him.  "At  other  times":  just  as 
he  had  done  twice  before.  Vs.  11,  "ears  ....  shall  tingle": 
It  was  fitting  that  the  first  message  to  Samuel  should  concern  the 
house  of  Eli.  What  was  to  happen  would  be  astonishing  and 
terrible.  Vs.  12,  "all  that  I  have  spoken":  God  had  already 
spoken  through  the  unnamed  prophet  (2:27-36).  "Beginning 
.  .  .  .  end":  first  and  last;  the  expression  denotes  the  com- 
pleteness of  the  punishment.  Vs.  13,  "I  will  judge":  Sins  such 
as  those  of  Eli's  sons  could  not  escape  a  just  and  enduring  punish- 
ment. "Bring  a  curse":  The  margin  reads,  "speak  evil  of  God." 
They  added  impiety  and  blasphemy  to  avarice  and  lust.  Vs.  14, 
"not  be  purged":    Sacrifice   could    be   of    no  value  where  the 

30 


Message  31 

therefore  1  have  sworn  unto  the  house  of  Eli,  that  the 
iniquity  of  Eh's  house  shall  not  be  'purged  with 

15  sacrifice  nor  offering  for  ever.  And  Samuel  lay 
until  the  morning  and  opened  the  doors  of  the  house 
of  the  Lord.     And  Samuel  feared  to  shew  Eli  the 

16  vision.     Then  Eli  called  Samuel,  and  said,  Samuel, 

17  my  son.  And  he  said.  Here  am  I.  And  he  said. 
What  is  the  thing  that  the  Lord  hath  spoken  unto 
thee?  I  pray  thee  hide  it  not  from  me:  God  do 
so  to  thee,  and  more  also,  if  thou  hide  any  thing  from 

18  me  of  all  the  things  that  he  spake  unto  thee.  And 
Samuel  told  him  every  whit,  and  hid  nothing  from 
him.     And  he  said.  It  is  the  Lord :  let  him  do  what 

19  seemeth  him  good.  And  Samuel  grew,  and  the 
Lord  was  with  him,  and  did  let  none  of  his  words 

20  fall  to  the  ground.     And  all  Israel  from  Dan  even  to 


sinner  continued  impenitent  and  wicked.  Vs.  15,  "lay  until  the 
morning":  He  was  no  longer  in  doubt  as  to  the  truth  he  had 
heard.  Terror  and  grief  must  have  overwhelmed  the  boy. 
"Opened  the  doors":  This  shows  what  was  at  least  one  of 
his  duties.  "Feared":  He  might  well  dread  the  efifects  of  such 
a  message  upon  the  old  man  against  whose  family  it  was  spoken. 
"Eli  called":  He  knew  that  Samuel  had  received  a  call  from 
God,  and  probably  a  message.  That  it  concerned  him  and  his 
wicked  sons  he  might  well  fear.  Vs.  17,  "God  do  so,"  etc:  A 
strong  form  of  adjuration;  a  most  urgent  command.  Eli  wanted 
to  know  all,  even  the  worst.  Vs.  18,  "told  him  every  whit": 
every  thing  or  word.  "Let  him  do":  Eli  could  not  complain 
that  the  sentence  was  too  severe;  he  submitted  with  resignation. 
Vs.  19,  "fall  to  the  ground":  Samuel,  although  still  young,  now 
began  to  discharge  the  duties  of  a  prophet;    he  spoke  with  con- 


32  Samuel 

Beer-sheba  knew  that  Samuel  was  established  to  be 
a  prophet  of  the  Lord.     And  the  Lord  appeared  21 
again  in  Shiloh:    for  the  Lord  revealed  himself  to 
Samuel  in  Shiloh  by  the  word  of  the  Lord.     And  the  4 
word  of  Samuel  came  to  all  Israel. 


viction  and  authority,  and  his  words  were  heeded.  Vs.  20, 
"Danf  ....  Beer-sheba"t:  two  border  cities,  one  in  the 
extreme  north,  the  other  far  to  the  south;  the  expression  signifies 
the  entire  land.  The  people  came  from  all  quarters  to  consult 
him.  Vs.  21,  "the  Lord  appeared  again  in  Shiloh":  This  is 
one  reading,  and  may  well  refer  to  the  time  when  God  did  not 
appear,  because  of  the  wicked  priests.  Another  reading  is 
"Israel  appeared,"  that  is,  the  people  began  once  more  to  visit 
Shiloh  to  worship,  which  they  had  largely  ceased  to  do.  Vs.  i, 
"came  to  all  Israel":  Samuel's  fame  went  everywhere  among  the 
people,  and  they  gave  attention  to  his  utterances. 

QUESTIONS 
(i)  How  did  God  reveal  himself  to  Samuel  ?  Was  there 
any  other  way  to  represent  Samuel's  perception  of  the  divine 
will  than  in  some  such  way  as  this?  (2)  Who  had  told 
Samuel  what  to  say  ?  (3)*  What  did  Samuel  learn  that  God 
was  going  to  do?  (4)  What  had  been  spoken  against  Eli's 
house?  (5)  What  had  Eli's  sons  done  to  deserve  chastise- 
ment? (6)*  What  was  charged  against  Eli  himself?  (7) 
Are  fathers  responsible  for  the  evil  conduct  of  their  children  ? 
(8)*  Why  could  not  sacrifice  expiate  the  sins  of  Eli's  house? 
(9)  What  were  Samuel's  feelings,  in  all  probability,  when 
he  heard  this  message?  (10)  What  was  one  of  his  duties  in 
the  mornirig  ?,  (11)*  Why  did  he  hesitate  to  tell  Eli  his  vision  ? 
(12)  How  did  Eli  know  that  Samuel  had  received  a  message 
from  God  ?  (13)  How  did  he  show  his  great  anxiety  to  know 
what  it  was  ?     (14)  Was  it  best  for  Samuel  to  tell  Eli  ?     (15)* 


Samuel's    Message  ^^ 

How  did  Eli  receive  the  news?  (i6)  What  did  he  say? 
(17)  Would  it  have  been  better  if  EU  had  been  more  aggressive 
and  less  indulgent  in  his  treatment  of  his  sons  ?  (18)*  What 
were  the  marks,  of  Samuel's  increasing  popularity?  (19) 
Where  were  Dan  and  Beer-sheba  ?  (20)  What  was  Samuel's 
new  work?  (21)  How  wide  was  his  influence?  (22)*  How 
does  the  story  of  Samuel  and  the  sons  of  Eli  illustrate  the 
danger  of  ruin  of  successful  but  evil  men  ?  (23)  How  does  it 
illustrate  the  opportunity  for  an  obscure  but  faithful  young 
man  to  succeed  ? 


SECTION  X 

THE  ARK  TAKEN  INTO  BATTLE,  T  SAM.  r.ib-g 

Now  Israel  went  out  against  the  Philistines  to 
battle,  and  pitched  beside  Eben-ezer;  and  the 
Philistines  pitched  in  Aphek.  And  the  Philistines  2 
put  themselves  in  array  against  Israel;  and  when 
they  joined  battle,  Israel  was  smitten  before  the 
Philistines;  and  they  slew  of  the  army  in  the  field 
about  four  thousand  men.     And  when  the  people  3 


EXPLANATORY   NOTES 

The  narrative  combines  the  material  of  two  different  sources, 
the  Ephraimite  story  of  Samuel's  life  and  the  early  Judean  docu- 
ment which  is  the  main  prophetic  account  of  all  the  early  history 
of  Israel.     See  Introd,,  4. 

Vs.  I,  "against  the  PhiHstines"t:  These  people  had  oppressed 
Israel  for  some  years.  Their  home  was  in  the  region  lying  along 
the  Mediterranean  seacOl^st,  southwest  of  central  Palestine. 
Probably  this  campaign  was  one  of  their  raids  into  Hebrew 
territory  for  plunder,  and  the  men  of  Israel  were  only  defending 
their  land.  " Eben-ezer "f:  "stone  of  help;"  a  place  whose 
location  is  not  certain,  but  it  probably  lay  in  the  Plain  of  Sharon, 
west  of  Shiloh.  "  Aphek "f:  The  situation  of  this  place  is  also 
uncertain;  the  two  were  not  far  apart.  It  may  be  located  in  the 
Plain  of  Sharon,  somewhat  north  of  Lydda  (see  map).  Vs.  2, 
"Israel  was  smitten":  The  Philistines  were  probably  making  a 
raid  into  the  Hebrew  country,  and  the  men  of  Israel  attempted 
to  stop  them,  but  without  success.  "Four  thousand":  The 
Hebrews  had  no  horses  or  chariots;  foot  soldiers  were  their  only 
force.  The  loss  of  four  thousand  men  would  be  a  great  disaster 
in  a  small  country.     Vs.   3,   "the  elders":    the  old  men,   who 

34 


between 


The    Ark    in    Battle  35 

were  come  into  the  camp,  the  elders  of  Israel  said, 
Wherefore  hath  the  Lord  smitten  us  to-day  before 
the  Philistines  ?  Let  us  fetch  the  ark  of  the  covenant 
of  the  Lord  out  of  Shiloh  unto  us,  that  it  may  come 
among  us,  and  save  us  out  of  the  hand  of  our  enemies. 
<t  So  the  people  sent  to  Shiloh,  and  they  brought  from 
thence  the  ark  of  the  covenant  of  the  Lord  of  hosts, 
which'  sitteth  upon  the  cherubim;  and  the  two  sons  •  or,  dwciieih 
of  Eli,  Hophni  and  Phinehas,  were  there  with  the 

5  ark  of  the  covenant  of  God.  And  when  the  ark 
of  the  covenant  of  the  Lord  came  into  the  camp,  all 
Israel  shouted  with  a  great  shout,  so  that  the  earth 

6  rang  again.  And  when  the  Philistines  heard  the 
noise  of  the  shout,  they  said,  What  meaneth  the 
noise  of  this  great  shout  in  the  camp  of  the  Hebrews  ? 
And  they  understood  that  the  ark  of  the  Lord  was 


would  naturally  take  counsel  in  a  time  of  peril.  "Let  us  fetch 
the  ark"t:  They  attributed  their  defeat,  not  to  the  valor  of  their 
enemies,  but  to  the  disfavor  of  God.  Their  expedient  was  to 
take  the  ark  with  them  when  the  battle  was  renewed.  They 
thought  God  would  give  them  the  victory  for  the  sake  of  the  ark 
alone,  which  was  sacred  to  him.  "Sitteth  upon  the  cherubim "f: 
The  cherubim  were  the  figures  of  angels  upon  the  top  of  the  ark 
in  the  temple.  There  the  glory  of  God  rested.  Vs.  4,  "Hophni 
and  Phinehas  were  there":  These  two  priests  went  along  as 
attendants  of  the  ark.  Vs.  5,  "all  Israel  shouted":  The  people 
believed  they  would  now  be  victorious,  and  were  wild  with  joy 
when  the  ark  was  brought.  "Earth  rang":  The  very  ground 
trembled  at  the  noise.  Vs.  6,  "this  great  shout":  The  Philistine 
camp  was  not  far  off.  They  were  terrified  as  much  as  the  Hebrews 
were  delighted  at  the  arrival  of  the  ark,  not  doubting  its  power, 


36  Samuel 

come  into  the  camp.     And  the  Philistines  were  afraid,  7 
for  they  said,  God  is  come  into  the  camp.     And  they 
said,  Woe  unto  us!   for  there  hath  not  been  such  a 
thing  heretofore.     Woe  unto  us !   who  shall  deliver  8 
us  out  of  the  hand  of  these  mighty  gods  ?    these  are 
the  gods  that  smote  the  Egyptians  with  all  manner  of 
plagues   in   the   wilderness.     Be   strong,    and    quit  9 
yourselves  like  men,  O  ye  Philistines,  that  ye  be  not 
servants  unto  the  Hebrews  as  they  have  been  to  you. 


Vs.  7,  "not  been  such  a  thing":  The  Hebrews  had  never  before 
resorted  to  such  means  to  win  the  victory.  Vs.  8,  "these  mighty 
gods":  The  Philistines  had  heard  of  the  God  of  the  Hebrews,  and 
probably  thought  they  had  several  gods,  as  most  of  the  nations 
had.  "Smote  the  Egyptians":  The  terrors  of  the  exodus  were 
in  their  minds,  when  Egypt  was  smitten  with  dire  plagues  (Exod. 
7  f.),  and  Pharaoh's  host  overthrown  in  the  sea  on  the  borders 
of  the  wilderness  (Exod.  14).  Vs.  9,  "quit  yourselves  like  men": 
The  Philistines  believed  that  their  danger  was  great,  but  they 
resolved  to  meet  it  bravely  and  not  yield.  These  are  almost  the 
precise  words  used  by  Paul  in  one  of  his  exhortations  to  courage 
(i  Cor.  16:13). 

QUESTIONS 
(i)*  Who  were  the  Philistines?  Locate  their  country  on 
the  map.  (2)  Why  was  Israel  at  war  with  them  ?  (3)  Where 
were  the  two  camps  located  ?  (4)  What  was  the  result  of  the 
first  battle?  (5)*  Why  did  the  IsraeHtes  attribute  their 
defeat  to  God,  rather  than  to  the  Philistines  ?  (6)  Why  did 
they  wish  to  take  the  ark  to  the  battle  ?  Was  it  right  so  to  do  ? 
If  not,  why  not  ?  (7)  How  far  did  they  have  to  bring  the  ark  ? 
(8)*  Is  it  probable  that  Eli  was  willing  to  have  the  ark  go  ? 
(9)  How  did  the  people  manifest  their  joy  at  the  arrival  of  the 
ark?     (10)*  Why  were  they  glad?     (11)  How  did  the  Phil- 


The    Ark    in     Battle 


37 


istines  feel  when  they  heard  the  shouting?  (12)  Why  should 
they  fear  the  presence  of  the  ark?  (13)*  What  did  they 
know  about  the  God  of  the  Hebrews?  Why  did  they  speak 
as  if  there  were  more  than  one?  (14)  In  what  condition  had 
the  Philistines  held  the  Hebrews  ?  (15)  Is  it  ever  worth  while 
to  depend  upon  other  aids  than  courage,  aggressiveness,  and 
the  power  of  God  ? 


SECTION  XI 

THE   DISASTROUS   BATTLE   OF  APHEK,    I    SAM 

4:10-22 

And  the  Philistines  fought,  and  Israel  was  smitten,  10 
and  they  fled  every  man  to  his  tent;   and  there  was 
a  very  great  slaughter;   for  there  fell  of  Israel  thirty 
thousand  footmen.     And  the  ark  of  God  was  taken;  n 
and  the  two  sons  of  Eli,  Hophni  and  Phinehas,  were 
slain.     And  there  ran  a  man  of  Benjamin  out  of  the  12 
army  and  came  to  Shiloh  the  same  day  with  his 

EXPLANATORY   NOTES 

The  sources  used  in  this  section  are  the  early  Judean  and  the 
northern  Samuel  narratives  interwoven. 

Vs.  10,  "Israel  was  smitten":  Their  false  confidence  in  the 
presence  of  the  ark  was  rebuked.  "Every  man  to  his  tent": 
"Tent"  is  often  used  in  the  sense  of  house  or  home;  there  was  a 
panic  of  defeat,  and  the  survivors  made  their  escape  home  as  best 
they  could.  "Thirty  thousand":  This  heavy  loss  meant  the 
practical  destruction  of  the  Hebrew  army.  Vs.  ii,  "ark  of  God 
was  taken":  This  was  an  unexpected  triumph  for  the  Philistines, 
and  the  most  signal  feature  of  their  success.  To  capture  the  flag, 
standard,  or  most  cherished  possession  of  an  enemy,  adds  glory  to 
a  victory.  "Hophni  and  Phinehas  were  slain":  They  may  havf 
been  killed  while  fighting  to  save  the  ark;  more  probably  they 
were  cut  down  with  the  rest  of  the  servants  of  the  sanctuary  who 
were  carrying  it.  Vs.  12,  "a  man  of  Benjamin":  Benjamin  was 
the  tribe  whose  territory  lay  just  south  of  Ephraim.  Jerusalem 
was  on  its  southern  border.  Running  was  a  common  practice, 
and  a  man  who  could  run  a  long  distance  and  bear  a  message  was 
often  widely  known  (II  Sam.  18:19).     The  journey  from  Aphek 

38 


Battle    of    Aphek  39 

13  clothes  rent,  and  with  earth  upon  his  head.  And 
when  he  came,  lo,  Eli  sat  upon  his  seat  by  the  way- 
side watching;  for  his  heart  trembled  for  the  ark  of 
God.     And  when  the  man  came  into  the  city,  and 

14  told  it,  all  the  city  cried  out.  And  when  Eli  heard 
the  noise  of  the  crying,  he  said,  What  meaneth  the 
noise  of  this  tumult?     And  the  man  hasted,  and 

15  came  and  told  Eli.  Now  Eli  was  ninety  and  eight 
years  old;   and  his  eyes  were  set,  that  he  could  not 

16  see.  And  the  man  said  unto  Eli,  I  am  he  that  came 
out  of  the  army,  and  I  fled  today  out  of  the  army. 

17  And  he  said,  How  went  the  matter,  my  son?     And 


to  Shiloh  was  twenty  miles  or  more  and  would  require  most  of  a 
day.  "Clothes  rent":  Tearing  one's  garments  and  throwing 
dust  upon  one's  head  were  signs  of  a  great  disaster  or  heavy 
grief  (Josh.  7:6;  II  Sam.  1:2).  Vs.  13,  "Eli  sat  ...  .  by  the 
wayside":  Eli  was  sitting  in  his  accustomed  seat  by  the  outer 
door  of  the  sanctuary  (1:9),  so  that  the  messenger  told  his  news 
in  the  town  before  he  reached  the  old  priest.  "Trembled  for  the 
ark":  Even  his  anxiety  about  his  sons  was  not  so  great  as  his  fear 
for  the  safety  of  the  ark.  "All  the  city  cried  out":  People  in  the 
Orient  are  much  more  demonstrative  than  in  the  West.  The 
whole  population  of  Shiloh,  mostly  women  and  children,  now 
shrieked  as  they  heard  the  terrible  news.  It  meant  that  most  of 
the  men  of  Shiloh  were  dead.  Vs.  14,  "What  meaneth  the 
noise?":  Eli  could  hear  the  cries  and  lamentations  of  the  people 
long  before  the  messenger  reached  the  sanctuary  gate  where  he  sat. 
"Told  Eli":  The  runner  would  naturally  go  on  through  the  town 
to  the  sanctuary,  telling  his  news  as  he  went,  till  he  came  to  Eli.  Vs. 
15,  "eyes  were  set":  He  was  already  growing  blind  in  3:  2;  now  he 
was  totally  blind  (cf.  I  Kings  14:4)-  Vs.  16,  "I  am  he":  The 
runner  had  to  announce  himself  to  the  blind  priest.     "How  went 


40  Samuel 

he  that  brought  the  tidings  answered  and  said, 
Israel  is  fled  before  the  Philistines,  and  there  hath 
been  also  a  great  slaughter  among  the  people,  and 
thy  two  sons  also,  Hophni  and  Phinehas,  are  dead, 
and  the  ark  of  God  is  taken.  And  it  came  to  pass,  i8 
when  he  made  mention  of  the  ark  of  God,  that  he 
fell  from  off  his  seat  backward  by  the  side  of  the  gate, 
and  his  neck  brake,  and  he  died;  for  he  was  an  old 
man,  and  heavy.  And  he  had  judged  Israel  forty 
years.  And  his  daughter-in-law,  Phinehas'  wife,  19 
was  with  child,  near  to  be  dehvered;  and  when  she 
heard  the  tidings  that  the  ark  of  God  was  taken,  and 
that  her  father-in-law  and  her  husband  were  dead, 
she  bowed  herself  and  brought  forth;  for  her  pains 
came  upon  her.     And  about  the  time  of  her  death  20 


the  matter?":  If  EH  could  have  seen  the  man's  rent  garments 
and  dust-covered  head,  he  would  have  known  at  once  that  his 
news  was  of  the  worst.  Vs.  17,  "ark  of  God  is  taken":  The 
messenger  told  his  tidings  in  four  statements,  which  reached 
their  climax  in  the  last.  The  capture  of  the  ark  was  a  calamity 
far  worse  than  all  the  rest.  Vs.  18,  "he  died":  The  news  shocked 
him  so  that  he  fainted,  and  so  fell  and  was  killed.  "Judged 
Israel":  He  had  held  both  religious  and  civil  leadership  in  a 
time  when  there  was  no  king.  Vs.  19,  "Phinehas'  wife":  The 
incident  of  the  death  of  the  daughter-in-law  of  Eli  further  illus- 
trates the  consequences  of  the  sins  of  his  sons  and  the  doom  of 
his  family.  Vs.  20,  "Fear  not":  Her  women  friends  tried  to 
encourage  her  with  the  glad  news  that  she  was  the  mother  of  a 
son.  But  her  grief  was  too  great  to  be  consoled.  Vs.  21,  "Icha- 
bod":  The  name  was  suggestive  of  the  circumstances  in  which 
the  child  was  born  (of.  1:20;    Gen.  35:18).     The  name  means 


Battle    of    Aphek  41 

the  women  that  stood  by  her  said  unto  her,  Fear  not; 
for  thou  hast  brought  forth  a  son.     But  she  answered 

21  not,  neither  did  she  regard  it.     And  she  named  the 

child^  Ichabod,  saying,  The  glory  is  departed  from  [^^^^^^ 
Israel;   because  the  ark  of  God  was  taken,  and  be-  s^^ry 

22  cause  of  her  father-in-law  and  her  husband.  And  she 
said.  The  glory  is  departed  from  Israel;  for  the  ark  of 
God  is  taken. 


"no  glory".  Vs.  22,  "ark  of  God  is  taken":  Both  Eli  and  his 
daughter-in-law  put  the  loss  of  the  ark  above  their  personal  sor- 
row over  the  death  of  Phinehas. 

QUESTIONS 
(i)*  Where  was  this  battle  fought?  (2)  What  was  the 
occasion  of  the  war  ?  (3)  What  was  the  result  of  the  contest  ? 
(4)*  What  did  the  survivors  do?  (5)  How  many  men  fell 
in  the  battle  and  the  pursuit?  (6)  What  befell  the  ark? 
(7)*  In  what  respect  could  the  death  of  Eli's  sons  be  called 
a  calamity?  (8)  How  and  by  whom  was  the  news  brought 
to  Shiloh  ?  (9)  Is  it  probable  that  messengers  took  the  tidings 
to  other  towns?  (10)  Where  was  Eli  waiting  for  news? 
(11)*  How  could  the  people  of  Shiloh  judge  the  nature  of  the 
news  from  the  messenger's  appearance?  (12)  What  was  the 
effect  of  the  tidings  upon  the  people?  (13)  What  was  Eli's 
condition?  (14)*  What  statements  did  the  messenger  make 
regarding  the  battle  ?  (15)  What  were  the  results  of  the  news 
to  Eli  ?     (16)  Why  was  the  loss  of  the  ark  so  serious  a  matter  ? 

(17)  How  old  was  Eli,  and   how  long  had   he  been  judge? 

(18)  What  caused  the  death  of  Phinehas'  wife?  (19)  *What 
did  she  name  her  child,  and  why?  (20)  Is  it  probable  that 
Shiloh  was  destroyed  by  the  Philistines  soon  after  this  battle 
(cf.  Jer.  7:12,  14;  26:9)  ?     (21)  *In  what  way  does  this  story 


42 


Samuel 


show  that  the  consequences  of  evil  conduct  often  fall  on  the 
innocent  as  well  as  the  guilty?  (22)  How  did  the  Israelites 
interpret  the  attitude  of  God  toward  them,  as  shown  in  the 
results  of  the  battle?  (23)  How  would  the  loss  of  the  ark 
affect  their  belief  that  God  always  protected  it  ? 


AN  ASSYRIAN 


SECTION  XII 

THE  ARK  AMONG  THE  PHILISTINES,  I  SAM.  5:1-12 

5  Now  the  Philistines  had  taken  the  ark  of  God, 
and  they  brought  it  from  Eben-ezer  unto  Ashdod. 

2  And  the  Phihstines  took  the  ark  of  God,  and  brought 
it  into  the  house  of  Dagon,  and  set  it  by  Dagon. 

3  And  when  they  of  Ashdod  arose  early  on  the  morrow 
behold  Dagon  was  fallen  upon  his  face  to  the  ground 
before  the  ark  of  the  Lord.     And  they  took  Dagon, 

EXPLANATORY   NOTES 

The  source  from  which  this  section  is  taken  is  the  early  Judean 
document,  which,  as  would  be  expected,  preserved  the  traditions 
regarding  the  sanctity  and  wonder-working  power  of  the  ark  at 
Jerusalem.  These  stories  of  plagues  wrought  by  the  presence  of 
the  ark  are  to  be  taken  as  the  reflection  of  the  feelings  of  Israel 
against  the  Philistines,  and  the  efforts  of  the  prophets  through  pop- 
ular traditions  to  discredit  idolatry,  rather  than  as  literal  history. 

Vs.  I,  "from  Eben-ezert  unto  Ashdod":  Eben-ezer  was  the 
place  near  Aphek  at  which  the  men  of  Israel  encamped  before  the 
battle,  (cf.  4:1).  Ashdod  was  one  of  the  five  cities  of  the  Philis- 
tines, and  was  situated  not  far  from  the  sea,  and  almost  directly 
west  of  Jerusalem,  about  thirty-five  miles  distant.  It  was  about 
twenty-five  miles  southwest  from  Aphek.  Vs.  2,  "House  of 
Dagon":  Dagon  was  the  national  god  of  the  Philistines.  There 
had  been  a  temple  of  his  at  Gaza,  but  Samson  is  reported  to  have 
destroyed  it  (Judg.  16:21-31).  The  name  Dagon  probably 
signifies  a  fish-god,  and  it  has  been  supposed  that  the  idol  had  the 
head  and  hands  of  a  man,  but  the  body  and  tail  of  a  fish.  The 
idol  was  kept  in  a  temple  called  "  Dagon's  house."  "  By  Dagon  " : 
The  ark  was  placed  before  the  idol  to  show  that  the  God  of  the 
Hebrews  had  been  vanquished  by  Dagon.     Vs.  3,  "Dagon  was 

43 


44  Samuel 

and  set  him  in  his  place  again.  And  when  they  arose  4 
early  on  the  morrow  morning,  behold  Dagon  was 
fallen  upon  his  face  to  the  ground  before  the  ark  of 
the  Lord;  and  the  head  of  Dagon  and  both  the 
palms  of  his  hands  lay  cut  off  upon  the  threshold; 
only  the  stump  of  Dagon  was  left  to  him.  Therefore  5 
neither  the  priests  of  Dagon,  nor  any  that  come  into 
Dagon's  house,  tread  on  the  threshold  of  Dagon  in 
Ashdod,  unto  this  day. 

But  the  hand  of  the  Lord  was  heavy  upon  them  of  6 
Ashdod,  and  he  destroyed  them,  and  smote  them 
with  Humours,  even  Ashdod  and  the  borders  thereof. 
And  when  the  men  of  Ashdod  saw  that  it  was  so,  7 
they  said.  The  ark  of  the  God  of  Israel  shall  not 
abide  with  us:  for  his  hand  is  sore  upon  us,  and  upon 


fallen":  One  of  the  lessons  the  prophets  tried  to  teach  by  such 
narratives  as  this  was  that  Jehovah  would  not  endure  association 
with  idols.  Vs.  4,  "head  ....  hands  ....  cut  off":  The 
first  fall  of  Dagon  they  may  have  attributed  to  accident.  The 
second  could  not  be  misunderstood.  The  idol  was  not  only  over- 
thrown, but  broken  before  the  ark.  Vs.  5,  "tread  on  the  thresh- 
old": A  Philistine  custom  of  leaping  over  the  temple  threshold 
is  traced  to  this  incident  by  the  writer.  Perhaps  this  is  referred 
to  in  Zeph.  1:9.  Vs.  6,  "hand  of  the  Lord  was  heavy":  It  was 
not  only  the  god  of  the  Philistines  that  was  brought  low;  the 
entire  population  of  Ashdod  and  vicinity  was  aflflicted.  The 
people  were  attacked  by  boils  or  tumors,  one  of  the  features  of 
the  oriental  or  bubonic  plague,  so  much  feared  in  the  East.  Vs. 
7,  "ark  shall  not  abide":  They  attributed  their  affliction  to  the 
presence  of  the  ark,  and  wanted  to  have  it  removed  as  soon  as 
possible.     Vs.  8,  "lords  of  the  Philistines":    the  rulers  of  the 


The    Ark    Captured  45 

8  Dagon  our  god.  They  sent  therefore  and  gathered 
all  the  lords  of  the  Philistines  unto  them,  and  said, 
What  shall  we  do  with  the  ark  of  the  God  of  Israel  ? 
And  they  answered,  Let  the  ark  of  the  God  of  Israel 
be  carried  about  unto  Gath.     And  they  carried  the 

9  ark  of  the  God  of  Israel  about  thither.  And  it  was 
so,  that,  after  they  had  carried  it  about,  the  hand  of 
the  Lord  was  against  the  city  with  a  very  great  dis- 
comfiture: and  he  smote  the  men  of  the  city,  both 
small  and  great,  and  tumours  brake  out  upon  them. 

ro  So  they  sent  the  ark  of  God  to  Ekron.  And  it  came 
to  pass,  as  the  ark  of  God  came  to  Ekron,  that  the 
Ekronites  cried  out,  saying,  They  have  brought 
about  the  ark  of  the  God  of  Israel  to  us,  to  slay  us 

ri  and  our  people.     They  sent  therefore  and  gathered 


five  chief  cities  of  their  land.  They  were  not  independent  kings 
(though  Achish  is  later  called  "king  of  Gath,"  21:10;  27:2), 
but  were  probably  more  like  the  judges  in  Israel.  "  Unto  Gath  "f: 
The  site  of  this  town  is  unknown,  though  it  has  usually  been 
located  southeast  of  Ashdod,  on  the  border  of  Israel's  territory. 
The  Philistines  wished  to  determine  whether  or  not  the  ark  was 
really  the  cause  of  their  troubles,  by  taking  it  to  a  dififerent  city. 
Vs.  9,  "against  the  city":  The  same  results  were  apparent  here. 
There  was  no  Dagon  temple,  but  the  people  were  aflflicted  as  at 
Ashdod.  Vs.  10,  "came  to  Ekron  "f:  Ekron  was  on  the  way 
toward  Shiloh.  Perhaps  it  was  the  writer's  purpose  to  show  that 
the  Philistines  already  realized  that  the  ark  must  be  sent  back. 
"Cried  out":  By  this  time  all  the  people  of  the  country  had 
learned  what  disasters  followed  the  ark.  Vs.  11,  "Send  away 
the  ark":  In  the  sufferings  which  came  upon  them  the  Philistines 
recognized  the  anger  of  Jehovah,  the  God  of  Israel,  whose  ark 


46  Samuel 

together  all  the  lords  of  the  Philistines,  and  they 
said,  Send  away  the  ark  of  the  God  of  Israel,  and 
let  it  go  again  to  its  own  place,  that  it  slay  us  not, 
and  our  people :  for  there  was  a  deadly  discomfiture 
throughout  all  the  city;  the  hand  of  God  was  very 
heavy  there.  And  the  men  that  died  not  were  12 
smitten  with  the  tumours:  and  the  cry  of  the  city 
went  up  to  heaven. 


they  were  detaining  in  their  land.     A  fresh  council  of  their  rulers 
ivas  therefore  called,  and  they  determined  to  restore  the  ark  to 
Israel.     Vs.  12,  "cry  of    the  city":    This  graphic  picture  of  the 
distress  in  Ekron  shows  how  urgent  was  the  need  for  prompt 
action.! 

QUESTIONS 

(i)  To  what  town  was  the  ark  taken  by  the  Philistines? 

(2)*  Where  was  Ashdod?     (3)  Where  was  the  ark  placed? 

(4)*  Did  they  intend  to  honor  the  ark  with  worship  like  that 

accorded  their  idol,  or  to  treat  it  as  one  of  the  spoils  of  war  ? 

(5)  What  happened  to  the  image  of   Dagon  in  the  night? 

(6)  What  happened  the  second  night  ?  (7)*  With  what  cus- 
tom of  the  priests  of  Dagon  was  this  incident  later  connected  ? 
(8)*  What  plague  broke  out  among  the  people  of  Ashdod? 
(9)  To  what  did  they  attribute  this  affliction?  (10)  What 
did  they  decide  to  do?     (11)*  Why  was  not  the  ark  sent  di- 

'  In  the  account  here  given  there  is  mention  of  only  one  form  of  plague 
i.  e.,  the  boils  or  tumors.  But  in  the  Greek  translation  of  the  Old  Testament 
(called  the  Septuagintf  or  LXX),  vs.  6  has,  in  addition  to  our  rendering,  the 
words:  "And  mice  sprang  up  in  the  midst  of  their  land,  and  there  was  a  very 
deadly  destruction  in  the  city."  This  would  mean  that  there  were  two  plagues: 
(i)  the  vast  number  of  mice  thai  overran  the  land,  destroying  the  crops;  and 
(2)  the  dbease  from  which  the  people  sufifered.  The  offerings  which  were  made 
by  the  Philistines  (6:4)  likewise  imply  a  plague  of  mice.  This  may  have  been 
a  later  tradition. 


The    ArkCaptured  47 

rectly  back  to  Israel  from  Ashdod?  (12)  What  happened  at 
Gath  ?  (13)  Where  was  the  ark  sent  from  Gath  ?  (14)  Why 
were  the  people  of  Ekron  alarmed  ?  (15)  What  council  was 
called?  (16)  *What  did  they  decide  to  do?  (17)  Is  it  pos- 
sible that  any  other  plague  than  that  of  boils  came  upon  the 
Philistines  ?  (18)  What  caused  such  traditions  regarding  the 
wonder-working  power  of  a  sacred  chest  to  take  form  ?  (19) 
*What  do  you  think  was  their  value  ?  (20)  Might  there  be  a 
teaching  value  in  a  story  even  though  it  is  not  literal  history  ? 
(21)  May  it  not  be  probable  that  the  Philistines,  who  had 
taken  the  ark  in  battle,  actually  did  suffer  from  plagues  which 
%s  a  superstitious  people  they  attributed  to  the  presence  of  the 
Hebrew  chest?  (22)  Is  not  God's  power  and  providence  far 
more  fully  shown  in  the  regular  and  constant  care  of  his  people 
than  in  occasional  wonders  such  as  here  described  ? 


SECTION  XIII 

PREPARATIONS    FOR   THE    RETURN   OF  THE   ARK 
I  SAM.   6:1-9 

And  the  ark  of  the  Lord  was  in  the  country  of  6 
the  Philistines  seven  months.'     And  the  PhiHstines  2 
called  for  the  priests  and  the  diviners,  saying,  What 
shall  we  do  with  the  ark  of  the  Lord?    shew  us 
wherewith  we  shall  send  it  to  its  place.     And  they  3 
said.  If  ye  send  away  the  ark  of  the  God  of  Israel, 
send  it  not  empty;    but  in  any  wise  return  him   a 
^guilt  offering:  then  ye  shall  be  healed,  and  it  shall 
be  known  to  you  why  his  hand  is  not  removed  from 

EXPLANATORY   NOTES 

The  early  Judean  narrative,  with  its  emphasis  upon  the  sacred- 
ness  of  the  ark,  is  the  source  from  which  this  section  is  taken.  It 
naturally  magnifies  the  disasters  wrought  by  the  presence  of  the 
ark,  and  the  recognition  of  Jehovah  by  the  Philistines. 

Vs.  I,  "seven  months":  long  enough  to  test  the  influence  of 
the  ark  on  the  land  of  the  Philistines.  Notice  the  marginal 
reading  from  the  Septuagintt  and  cf.  note  to  the  last  section 
(p.  46).  Vs.  2,  "priests  and  diviners "f:  The  rulers  had  already 
decided  that  the  ark  should  be  returned  to  Israel.  The  men  here 
named  were  consulted  as  to  the  gift  or  present  that  should  be  sent 
with  it.  Diviners  were  men  who  interpreted  dreams  and  pre- 
dicted the  outcome  of  events.  Vs.  3,  "not  empty":  They  were 
fearful  of  further  trouble  if  they  did  not  make  an  offering  to  Je- 
hovah at  the  time  his  ark  was  returned.  "A  guilt  ofi'ering": 
some  compensation  for  the  loss  of  the  ark  during  the  period  of  its 
absence.  "It  shall  be  known":  If  their  trouble  ceased  as  soon 
as  the  ark  was  restored,  they  would  know  that  its  detention  was 

48 


Plans  for  Ark's  Return   49 

4  you.  Then  said  they,  What  shall  be  the  guilt  offer- 
ing which  we  shall  return  to  him  ?  And  they  said, 
Five  golden  tumours,  and  five  golden  mice  according 
to  the  number  of  the  lords  of  the  Philistines:  for  one 

5  plague  was  on  you  all,  and  on  your  lords.  Wherefore 
ye  shall  make  images  of  your  tumours,  and  images  of 
your  mice  that  mar  the  land;  and  ye  shall  give  glory 
unto  the  God  of  Israel:  perad venture  he  will  lighten 
his  hand  from  off  you,  and  from  off  your  gods,  and 

6  from  off  your  land.  Wherefore  then  do  ye  harden 
your  hearts,  as  the  Egyptians  and  Pharaoh  hardened 
their  hearts?  when  he  had  ^wrought  wonderfully 
among  them,  did  they  not  let  the  people  go,  and 


the  cause  of  their  affliction.  Vs.  4,  "  five  golden  tumours. "  It  was 
the  custom  among  some  ancient  nations  especially  the  Greeks 
and  Romans,  to  invoke  the  favor  of  deity  in  the  cure  of  a  disease 
by  offering  a  golden  image  of  the  limb  or  member  of  the  body  so 
afflicted;  and  also  to  express  thanldulness  for  recovery  from  such 
an  affliction,  in  a  similar  manner.  It  might  have  been  either 
such  an  image,  or  the  likeness  of  the  swelling  or  sore  itself  that 
was  offered  by  the  Philistines.  "Five  golden  mice":  Here  mice 
are  mentioned  for  the  first  time  (but  see  marginal  readings  to 
5:6  and  6:1,  and  also  note  to  Section  XII,  p.  46).  Such  a 
plague  of  mice  was  not  uncommon,  especially  in  Egypt,  and 
would  be  the  cause  of  great  damage.  Five  was  the  number  of 
the  Philistine  cities,  all  of  which  were  involved  in  the  common 
disaster.  "One  plague":  The  entire  territory  of  Philistia  had 
suffered.  Vs.  5,  "lighten  his  hand":  They  recognized  their 
trouble  as  probably  due  to  a  divine  visitation.  Vs.  6,  "as  the 
Egyptians":  The  Philistines  are  supposed  to  have  heard  of  the 
wonderful  deliverance  of  Israel  from  Egypt,  and  how  Pharaoh, 
the  king  of  Egypt,  had  been  humbled  by  the  plagues  that  came 


3  Or,  made 
mock  of 


50  Samuel 

they  departed  ?    Now  therefore  take  and  prepare  7 
you   a  new  cart,  and   two   milch   kine,  on  which 
there  hath  come  no  yoke,  and  tie  the  kine  to  the  cart, 
and  bring  their  calves  home  from  them:  and  take  8 
the  ark  of  the  Lord,  and  lay  it  upon  the  cart;    and 
put  the  jewels  of  gold,  which  ye  return  him  for  a 
guilt  offering,  in  a  coffer  by  the  side  thereof;    and 
send  it  away,  that  it  may  go.     And  see,  if  it  goeth  9 
up  by  the  way  of  its  own  border  to  Beth-shemesh, 
then  he  hath  done  us  this  great  evil:  but  if  not,  then 
we  shall  know  that  it  is  not  his  hand  that  smote  us; 
it  was  a  chance  that  happened  to  us. 


upon  his  land,  but  still  hardened  his  heart  (Exod.  8: 15,  32).  This 
is  the  second  reference  the  Philistines  are  represented  as  having 
made  to  Israel's  dealings  with  the  Egyptians  (cf.  4:8).  Vs.  7, 
"new  cart":  It  was  believed  that  whatever  was  used  for  God's 
service  should  be  new,  so  that  he  could  have  its  first  and  best  use; 
so  the  cart  was  to  be  new,  and  the  cattle  such  as  had  not  been 
yoked  before.  "Kine":  an  old  word  for  cattle,  cows.  "Bring 
their  calves  home":  One  would  expect  a  cow  to  stay  near  her 
calf;  if  then  these  cows,  whose  calves  were  left  at  home,  should 
of  their  own  will  take  the  ark  away,  it  would  appear  that  some 
higher  power  controlled  their  actions.  Vs.  8,  "in  a  coffer":  a 
chest  or  box.  Vs.  9,  "to  Beth-shemesh "f:  This  was  a  city  of  the. 
Israelites  very  near  Philistia,  the  nearest  point  at  which  the  ark 
could  reach  the  land  of  Israel  from  which  it  had  been  taken. 

QUESTIONS 

(i)  Where  was  the  country  of  the  Philistines  ?  What  were 
its  chief  cities  ?  Locate  them  on  the  map.  (2)  How  long  did 
the  ark  remain  in  Philistia  ?  (3)*  Why  did  the  Philistines 
wish  to  send  a  present  back  with  the  ark  ?      (4)  Whom  did 


Plans  for  Ark's  Return   51 

they  consult  regarding  it?  (5)*  How  did  they  think  they 
would  know  whether  their  afflictions  were  sent  by  Jehovah 
or  not  ?  (6)  What  did  they  decide  to  send  as  presents  ? 
(7)  Do  you  think  God  would  really  care  for  gold  offerings 
of  the  kind  they  sent  ?  (8)*  What  was  commendable  in  their 
conduct  in  this  instance?  (9)  In  what  respect  were  the 
Egyptians  a  warning  to  the  Philistines  ?  (10)  What  prepara- 
tions did  they  make  to  return  the  ark?  (11)  Why  did  they 
use  new  things  only?  (12)  Where  were  the  golden  images 
placed  ?  (13)*  What  means  did  they  use  to  learn  whether  or 
not  their  affliction  was  a  divine  rebuke?  (14)  Where  was 
Beth-shemesh  ?  (15)  If  the  cattle  had  gone  in  some  other 
direction,  what  would  the  Philistines  have  thought  ?  (16)  Do 
you  think  the  real  explanation  of  this  narrative  is  the  wish  of 
its  writer  to  show  that  Jehovah  was  as  much  to  be  feared  in 
Philistia  as  in  Israel  ?  (17)*  Would  such  a  tradition  as  is  here 
recorded  be  useful  to  teach  the  Hebrew  people  the  reverence 
due  to  God  ?  (18)  Do  you  think  it  is  true  that  most  great 
reformations  have  come  about  by  just  such  work  as  Samuel's 
on  the  part  of  some  great  and  consecrated  man  ?  (19)  Com- 
pare the  work  of  Samuel  with  that  of  Savonarola,  Luther, 
Knox,  and  Wesley,  in  so  far  as  you  are  acquainted  with  their 
lives. 


SECTION  XIV 

THE   ARK   BROUGHT   BACK,    I   SAM.   6:10—7:1 

And  the  men  did  so;  and  took  two  milch  kine,  and  10 
tied  them  to  the  cart,  and  shut  up  their  calves  at 
home:   and  they  put  the  ark  of  the  Lord  upon  the  11 
cart  and  the  coffer  with  the  mice  of  gold  and  the 
images  of  their  tumours.     And  the  kine  took  the  12 
straight  way  by  the  way  to  Beth-shemesh;  they  went 
along  the  high  way,  lowing  as  they  went,  and  turned 
not  aside  to  the  right  hand  or  to  the  left;   and  the 
lords    of    the    Philistines    went   after    them    unto 
the  border  of   Beth-shemesh.     And  they  of   Beth-  13 

EXPLANATORY   NOTES 

For  the  source  of  the  narrative  in  this  section,  see  the  opening 
of  the  "Explanatory  Notes"  on  the  previous  section  (p.  48). 

Vs.  10,  "did  so":  Their  plan  to  secure  the  proper  return  of  the 
ark,  and  the  consequent  favor  of  Jehovah,  is  told  in  vss.  7-9. 
Vs.  12,  "  lowing  as  they  went":  The  cattle  took  the  nearest  way 
to  reach  the  land  of  Israel.  Their  lowing,  or  calling  for  their 
calves,  indicated  to  the  Philistines  that  they  were  driven  on  by  a 
higher  power  in  spite  of  their  motherly  instincts.  "Went  after 
them":  The  Philistine  rulers  wanted  to  see  the  outcome  of  the 
experiment.  "Border  of  Beth-shemesh "f:  They  went  as  far 
as  it  was  safe  for  them,  into  the  fields  near  the  town.  Beth- 
shemesh  was  in  a  valley  opening  out  onto  the  plain.  Vs.  13, 
"wheat  harvest":  It  was  therefore  in  the  spring  or  early  summer. 
The  fields  were  cultivated  by  people  who  lived  in  the  town  for 
protection,  and  most  of  the  population  went  out  to  work  in  the 
harvest.  "Rejoiced":  They  saw  the  cattle  bringing  the  ark  up 
the  valley,  and  were  happy  that  the  symbol  of  Jehovah's  presence 

52 


The    Ark    Brought    Back        53 

shemesh  were  reaping  their  wheat  harvest  in  the 
valley :  and  they  lifted  up  their  eyes,  and  saw  the  ark, 

14  and  rejoiced  to  see  it.  And  the  cart  came  into  the 
field  of  Joshua  the  Beth-shemite,  and  stood  there, 
where  there  was  a  great  stone:  and  they  clave  the 
wood  of  the  cart,  and  offered  up  the  kine  for  a  burnt 

15  offering  unto  the  Lord.  And  the  Levites  took 
down  the  ark  of  the  Lord,  and  the  coffer  that  was 
with  it,  wherein  the  jewels  of  gold  were,  and  put 
them  on  the  great  stone:  and  the  men  of  Beth- 
shemesh  offered  burnt  offerings  and  sacrificed  sacri- 

16  fices  the  same  day  unto  the  Lord.  And  when  the  five 
lords  of  the  Philistines  had  seen  it,  they  returned 
to  Ekron  the  same  day. 

17  And  these  are  the  golden  tumours  which  the 
Philistines  returned  for  a  guilt  offering  unto  the 
Lord;    for  Ashdod  one,  for  Gaza  one,  for  Ashkelon 

18  one,  for  Gath  one,  for  Ekron  one;   and  the  golden 

was  once  more  in  their  possession.  Vs.  14,  "Joshua  the  Beth- 
shemite":  One  of  the  people  of  the  town.  "  Great  stone  " :  The 
people  believed  that  the  occasion  was  worthy  of  a  sacrifice,  and 
they  used  the  large  and  convenient  stone  which  they  found  there 
as  an  altar.  "Clave  the  wood":  They  felt  that  the  cart  and  the 
cattle  were  sacred,  and  they  used  them  for  the  sacrifice,  splitting 
up  the  cart  and  killing  the  cows  for  the  burnt  offering.  Vs.  15, 
"Levites":  The  Levites  were  members  of  the  tribe  of  Levi, 
who  performed  priestly  offices.  Vs.  16,  "they  returned": 
The  five  rulers  of  the  Philistine  cities  had  followed  behind  the  ark 
to  see  what  would  happen.  Now  they  were  satisfied,  and  returned 
home.  Vs.  18,  "golden  mice":  In  the  account  in  vs.  4  only  five 
golden  mice  are  mentioned.     Here  it  appears  that  there  were 


54 


Samuel 


'  The  Sept. 
has,  And  tlie 
sons  of  Jeco- 
niah  rejoiced 
not  among  the 
men  of  Beth- 
shemesh,  be- 
cause they  saw 
the  ark  of  the 
Lord;  and  he 
smote  among 
them  seventy 
men  and  fifty 
thousand  men 


mice,  according  to  the  number  of  all  the  cities  of  the 
Philistines  belonging  to  the  five  lords,  both  of  fenced 
cities  and  of  country  villages:  even  unto  the  great 
stone,  whereon  they  set  down  the  ark  of  the  Lord, 
which  stone  remaineth  unto  this  day  in  the  field  of 
Joshua  the  Beth-shemite.  ^And  he  smote  of  the  19 
men  of  Beth-shemesh,  because  they  had  looked  into 
the  ark  of  the  Lord,  even  he  smote  of  the  people 
seventy  men,  and  fifty  thousand  men:  and  the 
people  mourned,  because  the  Lord  had  smitten  the  20 
people   with  a  great  slaughter.     And  the  men  of 

many  more,  representing  even  the  smallest  towns,  as  well  as  the 
five  great  cities.  A  "fenced"  city  was  one  defended  by  walls. 
"Unto  this  day":  The  clause  should  probably  read,  "And  the 
stone  ....  is  a  witness  unto  this  day,"  i.e.,  the  day  in  which  the 
writer  lived.  Vs.  19,  "he  smote":  This  verse  is  perplexing  and 
probably  wrong.  As  it  stands,  it  would  indicate  that  God  was  angry 
because  the  people  looked  at  the  ark.  But  this  was  just  what  they 
might  be  expected  to  do  in  their  joy.  The  marginal  reading 
seems  better.  One  family  or  clan  ("the  sons  of  Jeconiah") 
showed  no  joy  in  the  occasion,  and  their  death  was  interpreted 
as  a  sign  of  God's  anger.  Among  the  Hebrews,  as  with  most 
ancient  people,  plagues  and  calamities  of  every  kind  were  be- 
lieved to  be  the  sign  of  divine  anger.  Later  prophetic  teaching 
and  the  New  Testament  show  this  view  to  be  erroneous.  "Fifty 
thousand":  This  is  certainly  a  mistake.  The  entire  population 
of  Beth-shemesh  could  have  been  only  a  few  hundred.  Probably 
the  reading  should  be  "seventy  men,"  and  the  "fifty  thousand" 
was  added  by  the  mistake  of  some  copyist.  "Great  slaughter": 
The  death  of  seventy  men  was  a  terrible  calamity  in  a  small 
community;  it  was  a  mystery  which  they  could  not  understand, 
but  which  they  connected  with  the  presence  of  the  ark.  Vs.  20, 
"to  whom  shall  he  go  up":    Like  the  people  of  Ashdod,  they 


The    Ark    Brought    Back         55 

Beth-shemesh  said,  Who  is  able  to  stand  before  the 
Lord,  this  holy  God  ?  and  to  whom  shall  he  go  up 
21  from  us  ?  And  they  sent  messengers  to  the  inhabi- 
tants of  Kiriath-jearim,  saying,  The  Philistines  have 
brought  again  the  ark  of  the  Lord;  come  ye  down, 
7  and  fetch  it  up  to  you.  And  the  men  of  Kiriath- 
jearim  came,  and  fetched  up  the  ark  of  the  Lord, 
and  brought  it  into  the  house  of  Abinadab  in  the  hill, 
and  sanctified  Eleazar  his  son  to  keep  the  ark  of  the 
Lord. 


wanted  the  ark  taken  away.  As  they  were  at  the  border  of  the 
hill  country,  the  ark  would  have  to  go  up  in  being  taken  toward 
Shiloh.  Vs.  21,  "  Kiriath-jearim  "f:  a  town  about  nine  miles 
northwest  from  Jerusalem;  it  was  on  much  higher  ground  than 
Beth-shemesh,  and  about  nine  or  ten  miles  northeast  from  it: 
"Come  ye  down":  They  said  nothing  of  the  calamity  that  had 
befallen  them;  they  seem  to  have  felt  sure  that  the  people  of 
Kiriath-jearim  would  be  glad  to  receive  the  ark.  Their  words, 
"come  down"  and  "fetch  it  up, "  again  refer  to  the  higher  position 
of  Kiriath-jearim.  Vs.  i,  "house  of  Abinadab":  This  was 
probably  a  suitable  location;  no  special  reason  is  given,  "Sanc- 
tified Eleazar":  There  is  no  hint  that  he  was  a  priest;  they 
employed  him  to  take  charge  of  the  ark. 

QUESTIONS 
(i)  How  was  the  vehicle  prepared  for  the  ark  ?  (2)  *What 
were  the  different  things  that  were  placed  on  the  cart?  (3) 
What  road  did  the  cattle  take  ?  What  made  it  more  remark- 
able that  they  should  go  away  from  home?  How  did  they 
show  their  maternal  instincts?  (4)  Why  did  the  Philistine 
rulers  follow  them  ?  How  far  did  they  go  ?  (5)*  Why  were 
the  people  of  Beth-shemesh  out  in  the  fields  ?     At  what  time 


56  Samuel 

of  the  year  did  the  harvest  come?  (6)  How  did  the  people 
feel  when  they  saw  the  ark  ?  (7)  What  did  they  do  to  cele- 
brate the  return  of  the  ark  ?  For  a  similar  use  of  cattle  and 
farm  implements  read  I  Kings  19:19-21.  (8)*  What  did  the 
five  Philistine  rulers  do  ?  Is  anything  further  said  about  the 
plagues  among  the  Philistines?  (9)  Locate  on  the  map  the 
five  cities  of  the  Philistines  named  in  vs.  17.  (10)*  What 
is  represented  as  happening  to  the  people  of  Beth-shemesh  ? 
How  does  the  text  differ  from  the  marginal  note  in  explaining 
this  event  ?  (i  i)  How  many  are  said  to  have  died  ?  (i  2)  How 
did  the  people  of  Beth-shemesh  feel  after  this  misfortune? 
(13)  To  whom  did  they  send  ?  Where  was  Kiriath-jearim  ? 
Were  the  latter  people  glad  to  receive  the  ark  ?  (14)  What  did 
they  do  with  it  ?  (15)*  Why  was  it  not  sent  to  Shiloh  again  ? 
(See  Section  IX,  Question  23).  (16)  Is  it  probable  that  the 
priests  and  prophets  of  later  days  could  make  effective  use 
of  such  narratives  in  deepening  a  feeling  of  awe  regarding  the 
ark  and  the  sanctuary  ? 


SECTION  XV 

SAMUEL'S   WORK   OF   REFORM,   I   SAM.    7:2-4 

2  And  it  came  to  pass,  from  the  day  that  the  ark 
abode  in  Kiriath-jearim,  that  the  time  was  long;  for 
it  was  twenty  years:    and  all  the  house  of  Israel 

3  lamented  after  the  Lord.     And  Samuel  spake  unto  ■  or,  turned 


EXPLANATORY   NOTES 

With  this  section  the  account  of  Samuel's  prophetic  work,  as 
given  in  the  Ephraimite  source  is  resumed.  It  continues  as  far 
as  8:22. 

Vs.  2,  "the  time  was  long":  One  of  the  interesting  character- 
istics of  the  Bible  is  illustrated  in  the  short  paragraph  included  in 
this  section:  some  long  narratives  deal  with  events  that  occupied 
only  a  brief  time,  while  in  other  very  short  accounts  we  have  our 
only  information  regarding  events  that  covered  many  years.  The 
author  does  not  mean  to  say  that  the  entire  time  the  ark  remained 
in  Kiriath-jearim  was  twenty  years,  but  that  from  the  time  it 
was  taken  there  twenty  years  were  spent  by  Samuel  in  his  efforts 
to  bring  Israel  to  a  better  condition.  "The  ark  abode":  The 
sacred  chest,  after  being  captured  by  the  Philistines,  was  returned, 
and  kept  in  the  hill  town  mentioned.  "Lamented  after  the 
Lord":  The  translation  is  not  very  satisfactory.  Probably 
"turned  unto"  would  be  better.  Samuel's  work  as  a  reformer 
resulted  in  getting  the  people  interested  in  the  religion  of  Jehovah, 
against  which  the  conduct  of  the  priests  at  Shiloh  had  turned  them. 
Vs.  3,  "Samuel  spake":  This  is  the  first  time  he  has  been  men- 
tioned since  4:1.  After  the  death  of  Eli  and  his  sons,  the  young 
man  was  the  recognized  prophet  and  judge.  He  probably  returned 
to  his  parents'  home  at  Ramah  (see  7: 17),  and  made  that  his  own 
headquarters.     From  it  he  went  out  on  visits  to  different  parts 

57 


58  Samuel 

all  the  house  of  Israel,  saying,  Tf  ye  do  return  unto 
the  Lord  with  all  your  heart,  then  put  away  the 
strange  gods  and  the  Ashtaroth  from  among  you, 
and  ^prepare  your  hearts  unto  the  Lord,  and  serve 
him  only;  and  he  will  deliver  you  out  of  the  hand 
of  the  Philistines.  Then  the  children  of  Israel  did 
put  away  the  Baalim  and  the  Ashtaroth,  and  served 
the  Lord  onlv. 


of  the  country  (see  vs.  16)  and  preached  the  religion  of  Jehovah 
and  the  necessity  of  repentance.  "Put  avi^ay  the  strange  gods"t: 
•In  the  days  of  Eli  and  his  sons  idolatry  grew  among  the  people, 
because  there  was  no  one  to  hold  their  regard  and  afTection  to 
Jehovah,  and  they  easily  fell  into  the  idolatrous  practices  of  their 
neighbors.  "  Ashtaroth  "f:  The  images  of  the  goddess  Astarte, 
which  they  were  in  the  habit  of  worshiping.  "Serve  him  only": 
The  pure,  imageless  worship  of  Jehovah  must  never  be  mixed 
with  the  unclean  rites  of  the  false  gods.  "He  will  deliver  you": 
It  must  not  be  supposed  that  this  was  any  one  message  of  Samuel 
to  Israel.  It  was  what  he  was  constantly  preaching  in  all  the 
places  he  visited,  all  those  years.  He  told  the  people  that  victory 
depended  upon  repentance  and  obedience.  Vs.  4,  "put  away  the 
Baalim "f:  Baals,  or  images  of  the  sun-god  of  the  Canaanites, 
whose  worship  was  taken  over  by  Israel.  "Served  the  Lord 
only":  This  shows  how  wide  must  have  been  Samuel's  work, 
and  how  faithfully  he  pursued  it. 

QUESTIONS 
(i)  How  had  the  ark  come  to  Kiriath-jearim  (see  Section 
XIV)  ?  (2)  What  does  the  twenty  years  include  ?  (3)  During 
this  time  what  change  took  place  on  the  part  of  the  people  ? 
(4)*  How  did  Samuel  reach  "all  the  house  of  Israel"?  (5) 
What  did  he  command  the  people  to  do  ?  (6)*  What  were 
the  "strange  gods''?     How  w^re  they  worshiped?    (7)  Why 


Reform    Work    of    Samuel      59 

was  it  necessary  to  worship  Jehovah  only  ?  (8)*  Did  the 
people  believe  that  there  were  other  gods  than  Jehovah? 
How  did  they  think  of  them  ?  (9)  By  what  people  were  Baal 
and  Astarte  worshiped?  (10)*  Why  were  the  Philistines 
mentioned  as  the  enemies  Israel  chiefly  feared?  (11)  Was 
this  message  of  Samuel's  delivered  on  a  single  occasion  only, 
or  was  it  the  burden  of  all  his  preaching  ?  (12)  What  relation 
does  the  mention  of  twenty  years  bear  to  the  statement  of 
what  Samuel  was  accustomed  to  preach  ?  (13)*  Where  did 
Samuel  live  at  this  time?  Why  had  he  not  remained  at 
Shiloh  ?  (14)  What  places  did  he  visit  in  the  course  of  his 
frequent  journeys  (vs.  16)  ?  (15)  What  was  the  effect  of  his 
preaching?  (16)  In  what  ways  could  a  preacher  like  Samuel 
secure  the  reformation  of  a  nation  ? 


SECTION  XVI 

THE   BATTLE   OF   EBEN-EZER,    I   SAM.    7:5-17 

And  Samuel  said,  Gather  all  Israel  to  Mizpah,  and  5 
I  will  pray  for  you  unto  the  Lord.     And  they  gathered  6 
together  to  Mizpah,  and  drew  water,  and  poured  it 
out  before  the  Lord,  and  fasted  on  that  day,  and 
said  there,  We  have  sinned  against  the  Lord.     And 
Samuel  judged  the  children  of  Israel  in  Mizpah. 

EXPLANATORY   NOTES 

The  source  in  this  section  is  the  late  Ephraimite  account 
of  Samuel's  life.  The  story  of  deliverance  from  Philistine  oppres- 
sion, with  Samuel  as  the  hero,  is  perhaps  the  parallel  of  the  ac- 
count in  13:2  f.  of  which  Saul  is  the  chief  figure. 

Vs.  5,  "Gather  all  Israel":  Messengers  were  despatched 
to  the  different  towns  to  summon  the  people.  The  fact  that  there 
was  suflScient  unity  of  sentiment  to  make  possible  such  a  gathering 
shows  how  successful  had  been  Samuel's  work  of  preaching  the 
need  of  union  and  obedience  to  God,  "To  Mizpah "f:  A  hill- 
top five  miles  northwest  of  Jerusalem  and  about  the  same  distance 
southwest  from  Ramah,  Samuel's  home.  "Will  pray  for  you": 
Only  after  years  of  teaching  would  the  people  have  responded  to 
such  an  appeal.  This  shows  somewhat  the  nature  and  effect  of 
the  prophet's  religious  reforms.  Vs.  6,  "drew  water":  The 
pouring  out  of  water  was  not  an  ordinary  form  of  sacrifice,  but  it 
might  well  represent  a  feeling  of  contrition  for  sin  a  "pouring  out 
of  the  heart"  to  God.  "Fasted":  This  was  also  unusual,  but 
in  the  later  history  it  became  a  common  religious  practice  (Zech. 
8: 19).  "We  have  sinned":  The  gathering  was  for  the  confession 
of  sin  and  the  completion  of  the  people's  covenant  of  faithfulness 
to  God.  "Samuel  judged":  His  leadership  as  a  prophet  easily 
passed  over  into  the  authority  of  judge  or  king.     People  brought 

60 


Battle    of    Eben-Ezer  6i 

7  And  when  the  Philistines  heard  that  the  children  of 
Israel  were  gathered  together  to  Mizpah,  the  lords 
of  the  Philistines  went  up  against  Israel.  And 
when  the  children  of  Israel  heard  it,  they  were  afraid 

8  of  the  Philistines.  And  the  children  of  Israel  said 
to  Samuel,  Cease  not  to  cry  unto  the  Lord  our  God 
for  us,  that  he  will  save  us  out  of  the  hand  of  the 

9  Philistines.  And  Samuel  took  a  sucking  lamb,  and 
offered  it  for  a  whole  burnt  offering  unto  the  Lord : 
and  Samuel  cried  unto  the  Lord  for  Israel;  and  the 


to  him  their  disputes  for  decision.  The  gathering  at  Mizpah 
must  have  lasted  some  time.  It  was  like  one  of  the  annual  feasts. 
Vs.  7,  "Philistinesf  went  up":  They  had  been  recognized  as  the 
lords  of  the  land  since  the  battle  of  Aphek  (chap.  4),  and  did  not 
wish  to  see  the  Israelites  growing  in  strength  and  unity.  They 
may  have  regarded  the  meeting  at  Mizpah  as  a  step  toward 
national  federation  and  freedom  on  the  part  of  the  Hebrews. 
They  probably  thought  they  could  gain  an  easy  victory  over  the 
people  at  Mizpah,  and  thus  fasten  their  rule  on  the  land  more 
strongly  than  ever.  Vs.  8,  " Cease  not  to  cry":  The  men  of  Israel 
were  terrified  when  they  thought  of  their  old  and  formidable 
enemies.  Probably  few  of  them  were  armed,  and  they  dreaded 
the  trained  soldiers  of  the  lowland.  They  could  only  trust  Samuel 
to  invoke  God's  protection.  Vs.  9,  "whole  burnt  ofTering": 
No  part  of  the  victim  was  used  for  food;  all  was  consumed  upon 
the  altar.  This  was  a  symbol  of  the  entire  consecration  of  the 
nation  to  Jehovah  and  the  deep  fervor  of  their  cry  to  him.  "  Cried 
....  answered":  Samuel  prayed  for  the  terrified  people.  God's 
answer  came  in  the  deliverance  that  followed.  Vs.  10,  "the  Lord 
thundered":  A  storm  broke  upon  the  Philistines,  such  as  dismayed 
and  disorganized  them.  The  Hebrews  recognized  the  event  as 
a  providential  interference  in  their  behalf,  and  rushed  forward  to 
complete  the  work  which  the  storm  had  begun.     Vs.  11,  "under 


62 


Samuel 


Lord  answered  him.     And  as  Samuel  was  offering  lo 
up  the  burnt  offering,  the  Philistines  drew  near  to 
battle  against  Israel:  but  the  Lord  thundered  with  a 
great  thunder  on  that  day  upon  the  Philistines,  and 


BETHEL 


discomfited  them;  and  they  were  smitten  down 
before  Israel.  And  the  men  of  Israel  went  out  of  it 
Mizpah,  and  pursued  the  Philistines,  and  smote  them, 
until  they  came  under  Beth-car.  Then  Samuel  took  12 
a  stone,  and  set  it  between  Mizpah  and  Shen,  and 
called  the  name  of  it  'Eben-ezer,  saying,  Hitherto 
hath  the  Lord  helped  us.     So  the  Philistines  were  13 


Battle    of    Eben-Ezer  63 

subdued,  and  they  came  no  more  within  the  border 
of  Israel:  and  the  hand  of  the  Lord  was  against  the 

14  Phihstines  all  the  days  of  Samuel.  And  the  cities 
which  the  Philistines  had  taken  from  Israel  were 
restored  to  Israel,  from  Ekron  even  unto  Gath;  and 
the  border  thereof  did  Israel  deliver  out  of  the  hand 
of  the  Philistines.     And  there  was  peace  between 

15  Israel  and  the  Amorites.     And  Samuel  judged  Israel 

16  all  the  days  of  his  life.  And  he  went  from  year  to 
year  in  circuit  to  Beth-el,  and  Gilgal,  and  Mizpah; 


Beth-car":  probably  the  modern  Ain  Karim,  a  short  distance 
west  of  Jerusalem.  The  storm  and  the  onrush  of  the  Hebrews 
drove  the  Philistines  in  panic  down  the  nearest  valley  past  the 
height  of  Beth-car  toward  their  own  country.  Vs.  12,  "took  a 
stone":  It  was  a  suitable  memorial  of  such  a  victory.  "Between 
Mizpah  and  Shen":  The  latter  name  means  "the  tooth,"  and  no 
doubt  refers  to  some  rock  not  far  from  Mizpah.  "Eben-ezer"t: 
This  "stone  of  help"  is  not  the  same  place  as  the  one  mentioned  in 
4: 1.  It  was  somewhere  in  the  highlands  of  Judah.,  and  not  far  from 
Mizpah.  Vs.  13,  "Philistines  were  subdued":  This  statement 
is  difficult  to  reconcile  with  the  frequent  narratives  of  conflict  with 
the  Philistines  later  on,  even  during  Samuel's  life  (cf.  13 : 5;  14'  52; 
17:1;  23:27,  etc.).  Materials  from  several  writers  went  into  the 
book  of  First  Samuel,  and  their  information  was  not  always  the 
same.  The  peace  that  followed  the  victory  of  Mizpah  was 
probably  understood  to  have  continued  for  many  years.  It  is 
possible  also  that  this  narrative  of  victory  with  Samuel  as  the  hero 
is  a  parallel  to  the  Judean  account  in  13,  14,  in  which  Saul  is  the 
chief  figure.  Vs.  14,  "cities  ....  were  restored":  another 
fruit  of  the  victory.  Ekronf  and  Gathf  were  Philistine  cities 
near  the  border  of  Israel  (see  map) .  "The  Amorites " f :  a  general 
name  for  the  older  nations  in  Canaan,  the  neighbors  of  Israel. 
Vs.  15,  "Samuel  judged  Israel":   His  work  as  leader  and  prophet 


64  Samuel 

and  he  judged  Israel  in  all  those  places.     And  his  17 
return  was  to  Ramah,  for  there  was  his  house;  and 
there  he  judged  Israel:   and  he  built  there  an  altar 
unto  the  Lord. 

caused  the  people  to  submit  to  him  all  matters  requiring  judg- 
ment. "Went  in  circuit":  Unlike  a  king,  living  in  a  capital, 
Samuel  visited  different  towns,  holding  sacrificial  assemblies,  or 
public  meetings.  " Bethel  "f:  A  town  about  half-way  between 
Shiloh  and  Jerusalem.  "Gilgalf":  not  the  place  of  that  name 
in  the  Jordan  valley,  but  probably  to  be  located  about  eighteen 
miles  north  of  Jerusalem,  and  seven  miles  north  of  Bethel.  Vs. 
17,  "return  to  Ramah":  This  town,  in  which  Samuel  was  born, 
had  now  become  his  residence.  At  times  when  he  was  not  absent 
on  his  preaching  tours  he  exercised  the  functions  of  prophet  and 
judge  here.  "Built  there  an  altar":  This  was  in  the  "high 
place"  (9:12,  13),  where  sacrificial  feasts  were  held.  In  both 
war  and  peace,  Israel  trusted  the  leadership  of  Samuel. 

QUESTIONS 
(i)*  Why  did  Samuel  want  the  people  assembled?  (2) 
Why  did  he  call  them  to  Mizpah?  Where  was  this  place? 
(3)  1^0  you  imagine  the  people  from  all  the  country  came,  or 
only  those  of  the  vicinity?  (4)*  What  three  things  did  the 
people  do  at  Mizpah  ?  What  was  the  meaning  of  the  pouring 
out  of  water?  (5)  How  did  Samuel  judge  the  people?  (6)* 
What  was  the  difference  between  the  condition  of  the  nation 
at  this  time  and  at  the  time  when  Samuel  began  his  work? 
In  other  words,  what  had  he  accomplished  during  those 
years?  (7)  What  report  came  to  the  Israelites  at  Mizpah? 
What  led  the  Philistines  to  attack  them  at  that  time  ?  (8)  How 
did  the  people  feel  when  they  heard  that  their  enemies  were 
coming  ?  (9)*  What  did  they  beg  Samuel  to  do  ?  (10)  What 
did  he  do?  (11)*  What  was  it  that  caused  the  defeat  of  the 
Philistines?     (12)  Do  you  not  suppose  there  was  a  battle,  in 


Battle    of    Eben-Ezer  65 

which  the  Hebrews  fought  as  well  as  they  could  ?  (13)*  How 
did  Samuel  commemorate  the  victory?  (14)  What  is  the 
meaning  of  ''Eben-ezer"  ?  Why  did  they  give  it  that  name  ? 
Was  it  the  only  place  of  that  name  ?  (15)  What  does  the  writer 
say  about  the  future  relations  of  Israel  and  the  Philistines? 
(16)*  What  part  of  the  country  was  taken  from  the  Philistines  ? 
(17)  What  were  Israel's  relations  with  its  neighbors?  (18) 
What  were  Samuel's  duties?  What  places  did  he  visit? 
Compare  the  work  of  Samuel  with  that  of  a  modern  circuit 
judge,  or  evangelist.  (19)  Where  did  he  live?  Did  his 
parents  probably  reside  there  yet?  (20)  What  did  he  build 
there  ?  What  other  towns  do  you  remember  as  having  altars 
or  sanctuaries  ?  (21)*  Make  a  list  of  all  the  places  mentioned 
in  this  section,  and  locate  them  on  the  map  as  far  as  possible. 
(22)  How  does  this  story  illustrate  the  value  of  a  good  ruler  to 
a  nation?  Of  what  other  rulers  do  you  know  as  having 
proved  a  blessing  to  their  people  ? 

*  REVIEW  QUESTIONS 
(All  review  questions  should  be  answered  in  writing) 
(i)  Who  were  Samuel's  parents,  and  what  was  his  birth- 
place ? 

(2)  What  was  the  character  of  the  worship  at  Shiloh,  and 
of  the  priests  who  ministered  there? 

(3)  What  was  the  cause  of  Hannah's  sorrow,  how  was  it 
removed,  and  what  was  the  expression  of  her  gratitude? 

(4)  Describe  the  call  of  Samuel. 

(5)  What  events  led  to  the  death  of  Eli  the  priest  ? 

(6)  What  happened  to  the  ark  after  the  battle  of  Aphek  ? 

(7)  What  were  the  causes  and  the  method  of  its  return  ? 

(8)  What  was  Samuel's  method  of  doing  the  work  of 
prophet  and  judge  ? 

(9)  On  what  occasion  and  in  what  manner  were  the 
Philistines  defeated  ?  What  memorial  of  the  event  was 
erected  ? 


SECTION  XVII 

THE  DEMAND   FOR  A  KING,   I   SAM.   8:1-9 

And  it  came  to  pass,  when  Samuel  was  old,  that  8 
he  made  his  sons  judges  over  Israel.  Now  the  name  2 
of  his  firstborn  was  Joel ;   and  the  name  of  his  sec- 

EXPLANATORY   NOTES 

With  this  section  begins  one  of  the  two  accounts  of  Saul's 
elevation  to  the  kingship.  The  one  is  the  early  Judean  narrative 
of  Saul's  life  (9:1 — 10:7,  9-16,  11:1-15)  and  the  other  is  the  late 
account  from  the  northern  kingdom  relating  to  Samuel  (8:1-22, 
10:17-27,  12:7-25). 

Vs.  I,  "made  his  sons  judges":  It  will  be  noticed  that  many 
years  of  Samuel's  life  are  passed  over  without  record.  Only  a 
very  few  incidents  have  been  given,  and  he  is  already  an  old  man. 
Neither  his  marriage  nor  the  birth  of  his  sons  has  been  mentioned. 
It  was  natural  that  he  should  give  his  sons  the  work  of  assisting 
him  in  hearing  causes  and  settling  disputes  among  the  people. 
Vs.  2,  "judges  in  Beer-sheba":  These  sons  of  Samuel  are  not 
known  otherwise  than  by  this  notice  of  them.  Beer-shebaf  was 
far  to  the  south,  fully  forty-five  miles  from  Jerusalem,  and  on  the 
southern  frontier  of  Judah.  Vs.  3,  "turned  aside  after  lucre": 
The  sins  of  Samuel's  sons  were  similar  to  those  of  the  sons  of  Eli, 
save  that  they  had  not  the  opportunities  which  the  priestly  office 
offered  Hophni  and  Phinehas.  But  they  profited  by  their  positions 
as  judges,  taking  presents  of  money  as  inducements  to  give  dis- 
honest decisions.  Vs.  4,  "eldersf  of  Israel":  the  men  of  age  and 
wisdom,  the  heads  or  sheiks  of  clans.  Vs.  5,  "make  us  a  king": 
There  had  never  been  a  king  in  Israel.  In  the  days  of  the  judges, 
a  century  or  so  earlier  than  Samuel's  day,  Gideon  was  offered  the 
honor  of  kingship,  but  refused  it  (Judg.  8:22,  23).  His  son, 
Abimelech,  assumed  the  position  of  king  or  prince  at  Shechem,  but 
it  was  only  a  brief  and  local  effort  (Judg.,  chap.  9).  Now  t'.ie 
people  feel  that  a  king  is  needed.     Vs.  6,  "displeased  Samuel": 

66 


The    Demand    for    a    King       67 

3  ond,  Abijah :  they  were  judges  in  Beer-sheba.  And 
his  sons  walked  not  in  his  ways,  but  turned  aside 
after  lucre,  and  took  bribes,  and  perverted  judg- 
ment. 

4  Then  all  the  elders  of  Israel  gathered  themselves 

5  together,  and  came  to  Samuel  unto  Ramah:  and  they 
said  unto  him,  Behold,  thou  art  old,  and  thy  sons 


A  WELL  AT  BEERSHEBA 

walk  not  in  thy  ways:  now  make  us  a  king  to  judge 

6  us  like  all  the  nations.  But  the  thing  displeased 
Samuel,  when  they  said,  Give  us  a  king  to  judge  us. 

7  And  Samuel  prayed  unto  the  Lord.  And  the  Lord 
said  unto  Samuel,  Hearken  unto  the  voice  of  the 
people  in  all  that  they  say  unto  thee:  for  they  have 
not  rejected  thee,  but  they  have  rejected  me,  that  I 

8  should  not  be  king  over  them.  According  to  all  the 
works  which  they  have  done  since  the  day  that  I 


68  Samuel 

brought  them  up  out  of  Egypt  even  unto  this  day,  in 
that  they  have  forsaken  me,  and  served  other  gods, 
so  do  they  also  unto  thee.  Now  therefore  hearken  9 
unto  their  voice:  howbeit  thou  shalt  protest  solemnly 
unto  them,  and  shalt  shew  them  the  manner  of  the 
king  that  shall  reign  over  them. 


Our  knowledge  of  Samuel's  life  comes  from  two  different  sources 
which  are  woven  together  in  the  book  we  are  studying.  Accord- 
ing to  one  account,  Samuel  thought  it  a  mistake  for  the  people  to 
wish  a  king.  According  to  the  other,  he  regarded  it  as  the  natural 
result  of  his  own  work  of  teaching  and  unification,  and  in  harmony 
with  God's  purpose.  Vs.  7,  "they  have  rejected  me":  In  this 
account  of  the  matter,  the  whole  plan  of  choosing  a  king  is  con- 
sidered as  a  mistake,  displeasing  alike  to  Samuel  and  God.  Per- 
haps it  took  literary  form  in  the  later  days  when  the  evils  of  the 
rule  of  bad  kings  were  most  keenly  felt.  Vs.  8,  "served  other 
gods":  Here  the  demand  for  a  king  is  regarded  as  in  line  with  the 
many  acts  of  disobedience  and  idolatry  committed  by  the  nation 
ever  since  the  exodus.  Vs.  9,  "thou  shalt  protest":  Samuel  is 
to  grant  the  popular  request,  but  to  take  occasion  to  show  how 
much  better  it  would  be  if  the  people  would  consent  to  be  ruled  by 
God  through  his  prophets. 

QUESTIONS 

(i)  How  is  the  fragmentary  character  of  the  record  of 
Samuel's  life  shown  ?  (2)  Why  is  it  that  so  few  of  the  acts  of 
Bible  heroes  are  recorded  ?  (3)  What  -work  did  Samuel  assign 
to  his  sons  ?  (4)  What  was  the  work  of  a  judge  ?  (5)*  \\Tiat 
were  the  names  of  Samuel's  sons?  Where  did  they  live?  Was 
not  Beer-sheba  too  far  from  the  center  of  the  country  to  be 
an  appropriate  place  for  them  ?  (6)  What  kind  of  men  were 
Samuel's  sons?  How  did  they  resemble  Eli's  sons?  How- 
did  they  differ  from  them?     (7)  Do  you  think  Samuel  was 


The     Demand    for    a    King       69 

responsible  for  the  character  of  these  men  ?  (8)*  Who  came 
to  Samuel  to  complain  about  the  situation?  \Miere  did 
Samuel  live  ?  (9)  What  were  the  two  things  which  the  people 
urged  as  causes  of  discontent?  (10)  WTiat  request  did  they 
make?  Had  there  ever  been  a  king  in  Israel?  Did  their 
conduct  show  that  they  still  recognized  Samuel  as  their  right- 
ful leader?  (11)*  What  did  they  say  was  to  be  the  work  of 
the  king?  \\Tiat  nations  did  they  know  that  were  ruled  by 
kings?  (12)  How  did  the  request  affect  Samuel?  Why 
should  he  feel  troubled  over  it  ?  (13)  To  whom  did  he  take 
the  matter?  (14)  What  was  the  di\-ine  response?  Who 
had  really  been  rejected  ?  (15)*  How  did  this  conduct  of  the 
people  correspond  to  their  preNious  record?  (16)  What 
instances  of  national  sin  do  you  recall  in  the  earlier  history 
of  the  people?  (17)*  What  was  Samuel  commanded  to  do? 
If  it  had  been  wrong  for  the  people  to  have  a  king,  would  it 
have  been  permitted  at  all  ?  (iS)  How  was  Samuel  to  prepare 
the  people  for  their  new  experiment  ?  (19)*  How  does  the 
demand  for  a  king  show  the  success  of  Samuel's  work  as  judge  ? 
If  he  had  not  united  them  as  a  nation,  would  they  have  de- 
sired a  king  at  all  ?  (20)  Compare  the  condition  of  the  people 
at  the  time  Samuel  began  his  labors  over  them  with  their 
situation  at  the  time  they  demanded  a  king.  What  elements 
of  progress  are  evident?  (21)  Can  you  remember  other 
instances  in  which  the  life  of  one  man  has  been  the  means  of 
organizing  a  nation?  Would  King  Alfred  and  Washington 
be  similar  examples  ? 


SECTION  XVIIl 

SAMUEL'S   WARNING,    1   SAM.   8:1(^22 

And  Samuel  told  all  the  words  of  the  Lord  unto  10 
the  people  that  asked  of  him  a  king.     And  he  said,  u 
This  will  be  the  manner  of  the  king  that  shall  reign 
over  you:   he  will  take  your  sons,  and  appoint  them 

EXPLANATORY   NOTES 

The  northern  source  regarding  Samuel's  career  as  a  prophet 
is  followed  here.  It  emphasizes  the  disinclination  of  Samuel  to 
have  a  king  chosen,  and  points  out  his  warnings  to  the  nation. 

Vs.  10,  "Samuel  told  ....  the  people":  The  previous  verses 
recount  the  popular  demand  for  a  king,  Samuel's  displeasure,  and 
his  presentation  of  the  matter  to  God  in  prayer.  He  was  told  to 
consent  to  the  people's  wish  while  warning  them  of  the  danger 
incurred.  Vs.  11,  "the  manner  of  the  king":  the  way  in  which 
he  would  act.  "For  his  chariots":  In  the  early  period  the  men 
of  Israel  always  fought  on  foot.  It  was  not  till  the  days  of  Solo- 
mon that  chariots  and  cavalry  were  used.  A  king  would  need 
standing  armies,  and  the  nation  would  have  to  furnish  the  soldiers 
from  its  homes.  "Run  before  his  chariots":  Kings  were  accus- 
tomed to  have  men  run  in  front  of  their  chariots  to  clear  the  way 
(see  II  Sam.  15:1).  This  was  a  mark  of  royalty.  Vs.  12,  "cap- 
tains of  thousands:"  The  diflferent  grades  of  officers  were  desig- 
nated according  to  the  number  of  men  they  commanded.  "Plow 
his  ground":  Some  were  to  be  chosen  as  soldiers,  some  as  officers, 
and  some  as  workers  in  the  fields,  and  makers  of  tools.  This 
would  point  not  only  to  enforced  military  service,  but  to  a  condi 
tion  of  serfdom  almost  amounting  to  slavery.  Vs.  13,  "youi 
daughters":  Women  as  well  as  men  would  have  to  serve  the  new 
master  whom  the  people  were  demanding.  His  court  would 
require  perfumers,  cooks,  and  other  servants.  Vs.  14,  "take 
your  fields":    Samuel  suggested  the  most  alarming  possibilities 

70 


Samuel's    Warning 


7^ 


unto  him,  'for  his  chariots,  and  to  be  his  horsemen; 
12  and  they  shall  run  before  his  chariots:  and  he  will 
appoint  them  unto  him  for  captains  of  thousands, 
and  captains  of  fifties;  and  he  will  set  some  to  plow 
his  ground,  and  to  reap  his  harvest,  and  to  make  his 


FARMER  AND  PLOUGH 


instruments   of   war,    and   the    instruments   of   his 

13  chariots.     And  he  will  take  your  daughters  to  be 
^'confectionaries,  and  to  be  cooks,  and  to  be  bakers. 

14  And  he  will  take  your  fields,  and  your  vineyards, 
and  your  oliveyards,  even  the  best  of  them,  and  give 

15  them  to  his  servants.     And  he  will  take  the  tenth  of 
your  seed,  and  of  your  vineyards,  and  give  to  his 


72  Samuel 

officers,  and  to  his  servants.     And  he  will  take  your  i6 
men-servants,   and   your   maid-servants,   and   your 
goodliest  young  men,  and  your  asses,  and  put  them 
to  his  work.     He  will  take  the  tenth  of  your  flocks:  17 
and  ye  shall  be  his  servants.     And  ye  shall  cry  out  18 


in  order  to  keep  the  people  from  wanting  a  king.  Nobody  would 
want  to  have  his  farm,  or  his  grape  vineyard,  or  his  olive  orchard 
taken  from  him  and  given  to  some  favorite  friend  of  the  king. 
Indeed  we  know  what  happened  on  one  occasion  when  King 
Ahab  tried  forcibly  to  take  possession  of  a  field  (I  Kings,  chap. 
21).  Vs.  15,  "tenth  of  your  seed":  The  people  would  be  taxed 
10  per  cent,  of  their  incomes  for  the  royal  revenues,  to  support  the 
king  and  his  court.  Vs.  i6,  "put  them  to  his  work":  Nothing 
would  be  exempt  from  his  will.  Their  servants  and  their  beasts 
he  would  demand  from  them.  Vs.  17,  "his  servants":  his  bond- 
servants, or  slaves.  This  would  be  a  disgraceful  humiliation  to  the 
free-born  Israelites.  Vs.  18,  "ye  shall  cry  out":  Samuel  tries 
to  convince  them  that  they  will  regret  their  demand  for  a  king, 
when  they  discover  how  expensive  and  humiliating  is  the  condition 
they  wish  to  try.  "Will  not  answer  you":  It  would  be  practically 
impossible  to  get  rid  of  their  kings.  The  choice,  once  made, 
could  not  be  revoked.  It  is  of  course  clear  that  the  kind  of  king 
here  described  came  only  in  later  years.  Neither  Saul  nor  David 
had  any  such  court  as  is  here  pictured.  Solomon,  and  a  few 
of  the  later  kings,  may  have  approached  it.  Not  unlikely  the 
description,  written  down  in  the  days  of  the  kingdom,  was  filled 
in  with  details  taken  from  the  actual  conditions  of  the  writer's 
time.  Vs.  19,  "we  will  have  a  king":  Samuel's  persuasions  and 
warnings  were  of  no  avail.  Vs.  20,  "judge  us  ...  .  and  fight": 
These  were  the  two  sides  of  the  king's  work,  to  govern  his  people, 
hearing  and  settling  disputes;  and  to  fight  at  their  head  against 
their  enemies.  Vs.  21,  "rehearsed  them":  repeated  them.  Vs. 
22,  "hearken  unto  their  voice":  Again  Samuel  is  told  to  grant 
their  request  (cf.  vs.  9).     "Go  ye":    Samue'  dismissed  them  to 


Samuel's    Warning 


73 


in  that  day  because  of  your  king  which  ye  shall  have 

chosen  you;    and  the  Lord  will  not  answer  you  in 

19  that  day.     But  the  people  refused  to  hearken  unto 


AN    OLIVE  TREE 


the  voice  of  Samuel;    and  they  said,  Nay;   but  we 

20  will  have  a  king  over  us;  that  we  also  may  be  like  all 
the  nations;  and  that  our  kigtg  may  judge  us,  and  go 

21  out  before  us,  and  fight  our  battles.     And  Samuel 


74  Samuel 

heard  all  the  words  of  the  people,  and  he  rehearsed 
them  in  the  ears  of  the  Lord.     And  the  Lord  said  to  22 
Samuel,  Hearken  unto  their  voice,  and  make  them  a 
king.     And  Samuel  said  unto  the  men  of  Israel,  Go 
ye  every  man  unto  his  city. 

their  homes  to  wait  for  a  favorable  moment  for  the  choice  of  a 
king.  The  story  is  continued  in  10:17-27,  which  in  its  original 
form  probably  followed  8:22.  The  intervening  verses  (9:1 — 10: 
16),  taken  from  the  other  source,  tell  a  wholly  different  story  of 
how  Saul  was  chosen  king. 

QUESTIONS 
(i)  What  had  the  people  demanded  of  Samuel  ?  How  did 
their  wish  affect  him  ?  What  did  he  do  ?  What  was  he  told 
to  do  in  regard  to  the  people's  request  ?  (2)  What  response 
did  Samuel  make  to  the  people  ?  (3)*  For  what  purposes  did 
he  say  the  king  would  take  their  sons  ?  (4)  Was  it  not  necessary 
to  have  a  standing  army?  (5)  What  menial  service  would 
the  king  demand  of  the  men  of  Israel  ?  (6)*  What  would  be 
the  tasks  of  the  women  ?  (7)  What  property  would  the  king 
seize?  For  what  purpose?  What  were  the  chief  crops 
raised?  (8)*  What  kind  of  taxes  would  the  king  exact? 
(9)  Why  did  Samuel  make  his  description  of  the  king  so 
repulsive?  If  the  writer  lived  in  an  age  when  the  kings  did 
such  things,  would  that  fact  influence  his  report  of  Samuel's 
words  ?  (10)  Was  Samuel  able  to  check  the  popular  demand 
for  a  king?  (11)*  What  two  things  did  they  want  the  king 
to  do?  (12)  When  he  had  failed  in  his  effort,  what  was 
Samuel  told  to  do  ?  (13)  Why  did  he  send  the  people  home  ? 
(14)*  Is  it  possible  that  this  narrative  is  to  be  connected  at 
once  with  the  one  in  10:17-27?  If  that  is  the  case,  and  the 
assembly  at  Mizpah  was  called  at  once,  how  are  we  to  account 
for  the  other  story,  9:1 — 10:16?     And  how  did  the  words  of 


Warning  75 

8 :  226  get  into  the  text  ?  (15)  Note  Samuel's  attitude  of  regret 
and  reluctance  in  this  story,  as  contrasted  with  his  interest 
in  making  Saul  king  in  9:1 — 10:16.  *  What  explanation  can 
you  give  for  it?  (16)  Is  it  possible  that  both  stories  of  the 
choice  of  Saul  were  in  circulation  among  the  people?  (17)  Is 
not  the  fact  that  such  different  narratives  regarding  the  same 
men  were  used  by  the  prophets  a  proof  that  they  considered 
the  teaching  value  of  a  story  of  greater  importance  than  the 
facts  it  contained  ?  (18)  May  not  this  fact  explain  many  dis- 
crepancies in  Old  Testament  narratives? 


SECTION  XIX 

SAUL'S   SEARCH,    I   SAM.   9:1-14 
Now  there  was  a  man  of  Benjamin,  whose  name  0 
was  Kish,  the  son  of  Abiel,  the  son  of  Zeror,  the  son 
of  Becorath,  the  son  of  Aphiah,  the  son  of  a  Ben- 
jamite,  a  mighty  man  of  'valour.     And  he  had  a  son,  2 
whose  name  was  Saul,  a  ^young  man  and  a  goodly: 
and  there  was  not  among  the  children  of  Israel  a 
goodlier  person  than  he:    from  his  shoulders  and 

EXPLANATORY  NOTES 
It  has  been  noted  that  there  are  two  main  lines  of  tradition 
regarding  the  choice  of  Saul  as  king.  The  older  (Judean,  9:1 — 
10: 16, chap.  11)  represents  the  matter  as  providentially  arranged  by 
the  meeting  of  Saul  and  Samuel,  and  the  public  vindication  of  the 
choice  by  Saul's  victory  over  Nahash,  The  second  (Ephraimite, 
chap.  8,  10:17-27,  chap.  12)  reveals  Samuel  as  opposed  to  the 
change  but  persuaded  by  God,  and  later  holding  the  election  at 
Mizpah  where  Saul  was  chosen  by  the  sacred  lot.  It  is  the  first 
of  these  two  accounts  that  is  begun  in  this  section.  Vs.  i,  "man  , 
of  Benjamin":  The  tribe  of  Benjamin  was  one  of  the  smallest, 
after  the  events  recorded  in  Judg.  20:12  f.  Its  territory  lay  just 
south  of  the  tribe  of  Ephraim  and  included  a  portion  of  the  city 
of  Jerusalem.  "Kish,  the  son  of  Abiel":  In  I  Chron.  8:33  and 
9:39  Ner  is  called  the  father  of  Kish,  but  such  differences  in 
the  reports  of  genealogies  are  not  infrequent  nor  strange.  "Mighty 
man  of  valour":  The  other  rendering,  "wealth, "  seems  preferable. 
Kish  was  a  well-to-do  farmer.  "Saul":  The  name  means  "asked." 
It  was  also  the  home  name  of  the  apostle  Paul,  who  was  likewise 
of  this  tribe  of  Benjamin.  Vs.  2,  "choice  man  and  goodly":  Saul 
was  not  necessarily  young  at  this  time,  for  soon  after  his  son 
Jonathan  is  introduced  (13:2).     Saul  was  tall  and  of  fine  appear- 

76 


Saul's    Search  77 

3  upward  he  was  higher  than  any  of  the  people.  And 
the  asses  of  Kish  Saul's  father  were  lost.  And 
Kish  said  to  Saul  his  son,  Take  now  one  of  the 

4  servants  with  thee,  and  arise,  go  seek  the  asses.  And 
he  passed  through  the  hill  country  of  Ephraim,  and 
passed  through  the  land  of  Shalishah,  but  they 
found  them  not:  then  they  passed  through  the 
land  of  Shaalim,  and  there  they  were  not:  and  he 
passed  through  the  land  of  the  Benjamites,  but  they 

5  found  them  not.  When  they  were  come  to  the  land 
of  Zuph,  Saul  said  to  his  servant  that  was  with  him, 
Come  and  let  us  return;  lest  my  father  leave  caring 

6  for  the  asses,  and  take  thought  for  us.  And  he  said 
unto  him,  Behold  now,  there  is  in  this  city  a  man  of 
God,  and  he  is  a  man  that  is  held  in  honour;  all  that 


ance  (9:2,  10:23).  Vs.  3,  "go  seek  the  asses":  The  property 
of  Kish  was  in  stock,  and  some  of  the  asses  strayed.  There  are 
no  fences  in  Palestine.  Sheep,  goats,  cattle,  and  asses  have  to 
be  watched  to  prevent  their  wandering.  A  father  had  full  control 
of  his  children  as  long  as  he  lived,  and  could  send  them  on  errands, 
no  matter  how  old  they  were.  Vs.  4,  "passed  through  the  hill 
country":  The  route  of  Saul  and  his  servant  is  not  very  clear. 
They  probably  started  from  Gibeah,  Saul's  home,  and  went 
through  the  country  to  the  northwest,  descending  to  the  plain  of 
Sharon  to  the  west,  and  returning  to  the  hills  in  the  direction  of 
their  home.  Shalishah  and  Shaalim  are  not  known,  but  they 
probably  lay  somewhere  in  the  plain.  Vs.  5,  "land  of  Zuph": 
This  appears  to  be  the  region  of  Ramah,  Samuel's  home,  for 
chat  town  was  called  Ramathaim-zophim,  or  the  "two  Ramahs 
if  the  Zuphites,"  and  the  father  of  Samuel  was  a  descendant  of 
5uph  (1:1).     Vs.  6,  "in  this  city":    probably  Ramah,  Samuel's 


78  Samuel 

he  saith  cometh  surely  to  pass:  now  let  us  go  thither; 
peradventure  he  can  tell  us  concerning  our  journey 
whereon  we  go.     Then  said  Saul  to  his  servant,  7 
But,  behold,  if  we  go,  what  shall  we  bring  the  man  ? 
for  the  bread  is  spent  in  our  vessels,  and  there  is  not 
a  present  to  bring  to  the  man  of  God :  what  have  we  ? 
And  the  servant   answered   Saul  again,   and  said,  8 
Behold,  I  have  in  my  hand  the  fourth  part  of  a 
shekel  of  silver:  that  will  I  give  to  the  man  of  God, 
to  tell  us  our  way.     (Beforetime  in  Israel,  when  a  9 
man  went  to  inquire  of  God,  thus  he  said.  Come 
and  let  us  go  to  the  seer:  for  he  that  is  now  called  a 
Prophet  was  beforetime  called  a  Seer.)     Then  said  k 
Saul  to  his  servant.  Well  said;   come,  let  us  go.     So 
they  went  unto  the  city  where  the  man  of  God  was. 


home.  "Cometh  surely  to  pass":  The  servant  thought  Samuel 
was  a  fortune  teller,  whom  it  was  worth  while  to  consult.  The 
servant's  only  partial  knowledge  of  Samuel,  and  Saul's  entire 
ignorance  of  him,  seem  strange  in  view  of  the  prophet's  greatness 
and  authority  in  the  nation.  We  do  not  know  all  the  facts.  We 
have  to  accept  the  differences  between  the  two  accounts,  and 
attempt  to  ascertain  what  the  narrators  felt  to  be  the  teaching 
value  of  each.  Vs.  7,  "there  is  not  a  present":  It  was  understood 
by  both  Saul  and  his  servant  that  they  ought  to  take  to  the  prophet 
a  gift  of  some  kind.  Vs.  8,  "fourth  part  of  a  shekel":  a  very 
small  coin  worth  about  ten  or  twelve  cents;  but  as  it  was  all  Saul 
had,  he  was  not  ashamed  to  offer  it.  Vs.  9,  "called  beforetime  a 
seer":  i.e.,  a  clairvoyant,  one  who  sees  hidden  things,  who  tells 
fortunes  and  predicts  lucky  days.  The  writer  describes  the 
custom  in  earlier  days,  before  the  prophets  were  well  known. 
Vs.  10,  "went  in^o  the  city":    Ramah,  where  Samuel  lived.     Vs. 


Saul's    Search 


79 


WOMEN  WITH  WATER  JARS 


8o  Samuel 

As  they  went  up  the  ascent  to  the  city,  they  found  ii 
young  maidens  going  out  to  draw  water,  and  said  unto 
them.  Is  the  seer  here?    And  they  answered  them,  12 
and  said,  He  is;    behold,  he  is  before  thee:    make 
haste  now,  for  he  is  come  to-day  into  the  city,  for 
the  people  have  a  sacrifice  to-day  in  the  high  place: 
as  soon  as  ye  be  come  into  the  city,  ye  shall  straight-  13 
way  find  him,  before  he  go  up  to  the  high  place  to 
eat:   for  the  people  will  not  eat  until  he  come,  be- 
cause he  doth  bless  the  sacrifice  and  afterwards  they 
eat  that  be  bidden.     Now  therefore  get  you  up;  for 
at  this  time  ye  shall  find  him.    And  they  went  up  to  14 
the  city;   and  as  they  came  within  the  city,  behold, 
Samuel  came  out  against  them,  for  to  go  up  to  the 
high  place. 


II,  "went  up  the  ascent":  Ramah  means  "high  place."  It  was 
partly  situated  on  a  hill.  "To  draw  water":  In  eastern  lands 
the  women  go  to  the  public  fountain  or  spring  for  water  to  carry  to 
their  homes.  Vs.  12,  "he  is  come  to-day":  Samuel  had  probably 
just  returned  from  one  of  his  preaching  tours,  and  was  going  to 
hold  a  sacrificial  feast  at  the  place  of  worship  at  the  top  of  the  hill. 
Vs.  13,  "find  him":  The  two  young  men  were  advised  to  go  10  the 
home  of  Samuel  in  the  city,  so  that  they  might  obtain  the  informa- 
tion they  wished  before  he  went  up  to  open  the  services  at  the  high 
place.  Vs.  14,  "came  out  against  them":  They  met  the  prophet 
just  coming  out  from  his  home  to  ascend  to  the  high  place. 

QUESTIONS 
(i)  What  is  meant  by  "Benjamin"?     (2)*  Where  was  it 
located,  and  how  did  it  compare  with  other  tribes  in  size? 
(3)  Who  was  Kish,  and  what  was  his  position  among  hi? 


Saul's    Search  8i 

neighbors?  (4)  How  is  Saul  described?  (5)*  Why  would 
such  a  man  be  desirable  as  a  king?  (6)  What  misfortune 
had  happened  to  Kish?  (7)  What  steps  were  taken  to  find 
the  animals?  (8)  What  regions  did  the  young  men  visit? 
Estimate  what  distance  they  traveled.  (9)*  How  is  the 
"land  of  Zuph"  connected  with  the  earlier  part  of  Samuel's 
life?  (10)  What  was  Saul's  suggestion  when  they  reached 
this  point?  (11)  Who  proposed  the  visit  to  the  prophet? 
In  what  way  did  the  servant  describe  him?  (12)  Does  this 
description  indicate  that  fortune  tellers  were  common  and 
were  often  consulted?  (13)*  Did  the  servant  mistake  the 
character  and  work  of-Samuel,  or  was  he  really  a  fortune  teller  ? 
(14)  What  did  Saul  think  they  should  take  if  they  consulted 
the  seer  ?  Was  it  the  custom  to  give  a  present  for  such  ser- 
vices? (15)  How  much  money  did  they  have?  Did  they 
think  so  small  a  fee  was  sufficient?  (16)  In  what  city  did 
Samuel  live  ?  (17)  In  what  part  of  the  country  was  it  ?  (18) 
Of  whom  did  they  inquire  concerning  Samuel?  What  in- 
formation did  they  receive  ?  (19)*  Where  and  in  what  man- 
ner were  the  sacrifices  celebrated?  (20)  Does  vs.  12  suggest 
that  Samuel  had  just  returned  from  one  of  his  prophetic 
journeys  ?  (21)  Where  did  the  young  man  meet  the  prophet  ? 
(22)*  In  what  manner  does  this  section  emphasize  the  provi- 
dential nature  of  Saul's  acquaintance  with  Samuel  ?  (23) 
Does  it  seem  strange  that  Saul  should  not  have  known  so 
famous  a  man  as  Samuel  ?  (24)  Does  the  fact  that  we  have 
two  quite  different  stories  of  Saul's  choice  as  king  help  to 
explain  this  ? 


•  Or,  leader 


SECTION  XX 

MEETING    OF  SAUL  AND   SAMUEL,    I   SAM.  9:15-25 

Now  the  Lord  had  revealed  unto  Samuel  a  day  15 
before   Saul  came,   saying,   To-morrow  about   this  16 
time  I  will  send  thee  a  man  out  of  the  land  of  Ben- 
jamin, and  thou  shalt  anoint  him  to  be  'prince  over 
my  people  Israel,  and  he  shall  save  my  people  out 
of  the  hand  of  the  Philistines :  for  I  have  looked  upon 
my  people,  because  their  cry  is  come  unto  me.     And  17 
when  Samuel  saw  Saul,  the  Lord  said  unto  him. 
Behold  the  man  ''of  whom  I  spake  to  thee!    this 


EXPLANATORY  NOTES 
The  early  Judean  narrative  of  Saul's  life  is  continued  in  this 
section.  Vs.  15,  "had  revealed":  This  statement  prepares  for 
what  follows  by  showing  that  Samuel  already  knew  of  Saul's 
arrival,  and  of  his  fitness  to  be  king.  It  is  a  part  of  the  purpose 
of  the  writer  to  show  that  the  prophet  was  accustomed  to  receive 
from  God  such  intimations  as  were  necessary  for  his  work.  Vs. 
16,  "shalt  anoint":  It  is  plain  that  the  writer  understood  it  to 
be  the  will  of  God  that  Saul  should  be  king.  Kings,  priests,  and 
sometimes  prophets  were  set  apart  to  their  ofl&ces  by  pouring  oil 
on  their  heads  (I  Kings  19:15,  16;  Lev.  8:12;  Zech.  4:14). 
"Shall  save":  As  Israel's  chief  danger  was  from  the  inroads  of 
the  Philistines,  their  greatest  need  was  a  war  leader  who  could 
organize  their  army  and  protect  the  land.  Vs.  17,  "behold  the 
man":  Samuel  saw  at  once  the  good  qualities  of  Saul  and  was 
convinced  that  he  would  be  a  king  pleasing  to  God.  Vs.  18, 
"in  the  gate":  Most  ancient  cities  had  walls  and  gates,  but  prob- 
ably the  principal  entrance  to  the  town  is  meant,  whether  walled 

82 


Saul    and    Samuel    Meet 


83 


18  same  shall  have  authority  over  my  people.  Then 
Saul  drew  near  to  Samuel  in  the  gate,  and  said,  Tell 

19  me,  I  pray  thee,  where  the  seer's  house  is.  And 
Samuel  answered  Saul,  and  said,  I  am  the  seer;  go 
up  before  me  unto  the  high  place,  for  ye  shall  eat 
with  me  to-day:   and  in  the  morning  I  will  let  thee 

20  go,  and  will  tell  thee  all  that  is  in  thine  heart.    And 


A  PALESTINIAN  HOUSE 


as  for  thine  asses  that  were  lost  three  days  ago,  set 
not  thy  mind  on  them;  for  they  are  found.  And 
3for  whom  is  all  that  is  desirable  in  Israel  ?  Is  it  not  3  or,  on  whom 

is  all  the  desire 

21  for  thee,  and  for  all  thv  father's  house?     And  Saul  ojisraei?  is 

'  •  tt  not  on  thee, 

answered  and  said,  Am  not  I  a  Benjamite,  of  the  an^onaii, 
smallest  of  the  tribes  of  Israel  ?     and  my  family  the 
least  of  all  the  families  of  the  tribe  of    Benjamin? 
wherefore  then  speakest  thou  to  me  after  this  man- 


84  Samuel 

ner?     And  Samuel  took  Saul  and  his  servant,  and  22 
brought   them   into  the  guest-chamber,  and   made 
them  sit  in  the  chiefest  place  among  them  that  were 
bidden,    which    were    about    thirty    persons.     And  23 
Samuel  said  unto  the  cook.  Bring  the  portion  which 
I  gave  thee,  of  which  I  said  unto  thee,  Set  it  by  thee. 

*  Or.  shotdder  And  thc  cook  took  up  the  ^thigh,  and  that  which  was  24 
upon  it,  and  set  it  before  Saul.  And  Samuel  said. 
Behold  that  which  hath  been  reserved !  set  it  before 
thee  and  eat;  because  unto  the  appointed  time  hath 
it  been  kept  for  thee,  for  I  said,  I  have  invited  the 
people.  So  Saul  did  eat  with  Samuel  that  day.  And  25 
when  they  were  come  down  from   the   high  place 

s  The  Sept.       iHto  thc  city,  ^hc  communed  with   Saul  upon  the 

has,  they  , 

spread  a  couch     IlOUSetOp. 

for  Saul  on  the 

housetop,  and 

he  lay  down  ^ 

or  not.  Vs.  19,  "go  up  before  me":  as  a  guest;  the  youth  who 
was  looking  for  lost  property  is  suddenly  welcomed  as  the  chief 
guest  of  the  town.  "In  thine  heart":  answer  all  questions; 
perhaps  Saul  was  already  concerned  about  the  unhappy  condition 
of  the  country.  Vs.  20,  "set  not  thy  mind":  do  not  concern 
yourself  about  them;  there  are  more  important  matters  to  receive 
your  attention.  "All  that  is  desirable":  Compare  the  text  with 
the  marginal  translation;  the  one  implies  that  all  the  riches  of 
Israel  are  at  Saul's  disposal  as  king,  the  other  that  he  is  desired 
by  the  nation.  Vs.  21,  "smallest  of  the  tribes":  In  the  war 
described  in  Judg.,  chap.  20,  this  tribe  had  barely  escaped 
extermination.  Vs.  22,  "guest-chamber":  the  building  at  the 
high  place  in  which  the  sacrificial  feasts  were  held.  "Thirty 
persons":  the  few  specially  invited  citizens  who  were  honored 
above  the  rest;  probably  the  other  people  feasted  outside.  Vs. 
23,  "Bring  the  portion":   Samuel  had  already  informed  the  cook 


Saul    and    Samuel    Meet        85 

that  he  should  reserve  a  choice  part  of  the  meat  for  an  expected 
guest.  Vs.  24,  "Samuel  said":  The  text  is  uncertain;  perhaps 
a  better  reading  would  be  "(the  cook)  said,  The  meal  is  served! 
Eat!  For  to  the  appointed  time  we  have  waited  for  thee  to  eat 
with  the  guests. "  Vs.  25,  "upon  the  housetop":  The  reading  of 
the  Greek  version  (see  margin)  is  to  be  preferred,  for  the  housetop 
was  the  usual  sleeping  place  in  the  warm  months. 

QUESTIONS 

(i)  What  preparation  had  Samuel  received  for  the  coming 
of  Saul?  (2)*  What  do  you  understand  by  the  words,  "the 
Lord  revealed  unto  Samuel"?  Would  this  imply  a  direct 
communication  in  words,  or  Samuel's  perception  of  what 
would  be  most  in  harmony  with  the  divine  plan  ?  (3)  Why 
did  Israel  need  a  prince  or  leader  ?  (4)*  How  do  you  recon- 
cile vs.  16  with  7:13  which  says  the  Philistines  were  com- 
pletely subdued?  Is  it  possible  that  the  victory  there  de- 
scribed is  the  same  one  which  Saul  achieved  later  on  (chap.  14)  ? 
(5)  What  was  Samuel's  feeling  when  he  first  saw  Saul  ?  (6) 
Where  and  how  did  the  two  men  meet  ?  (7)  What  was  the 
prophet's  treatment  of  Saul  ?  (8)*  What  did  Samuel  mean 
by  "all  that  is  in  thine  heart"  ?  What  proves  that  it  was  not 
of  the  loss  of  the  asses  that  he  was  speaking  ?  (9)  What  are 
the  two  possible  meanings  of  the  last  part  of  vs.  20  ?  Which 
rendering  yields  the  best  meaning?  (10)  Was  Saul's  reply 
merely  self -depreciation,  or  did  he  really  think  himself  un- 
worthy of  the  honor?  (11)  Why  was  his  tribe  smaller  than 
the  others?  (12)*  What  light  does  the  equality  of  treatment 
accorded  to  Saul  and  his  servant  throw  on  the  customs  of  the 
time?  (13)  What  was  the  guest-chamber?  (14)  What 
courtesies  were  shown  the  young  men  ?  (15)*  What  was  the 
purpose  of  the  gathering?     (16)  How  many  were  invited? 

(17)  What  special  preparations  had  been  made  by  Samuel? 

(18)  What  part  of  the  food  was  reserved  for  the  chief  guests  ? 
(19)*  If  Saul  was  entertained  at  a  public  feast,  in  what  respect 


86  Samuel 

was  he  Samuel's  guest  ?  (20)  What  occurred  after  the  feast  ? 
(21)  Where  did  Saul  remain  that  night?  (22)  Is  it  clear  that 
both  God  and  Samuel  are  represented  in  this  section  as  desir- 
ing a  king  for  Israel  ?  (23)  Does  not  this  fact  as  contrasted 
with  Samuel's  reluctance  to  have  a  king  in  Section  XVII, 
show  that  we  have  two  different  accounts  of  the  event  ? 


MOUND   OF  BEISAN 


SECTION  XXi 

SAUL  ANOINTED,    I   SAM.   9:26—10:16 

26  And  they  arose  early:  and  it  came  to  pass  about 
the  spring  of  the  day,  that  Samuel  called  to  Saul  on 
the  housetop,  saying,  Up,  that  I  may  send  thee  away. 
And  Saul  arose,  and  they  went  out  both  of  them,  he 

27  and  Samuel,  abroad.  As  they  were  going  down  at 
the  end  of  the  city,  Samuel  said  to  Saul,  Bid  the  ser- 
vant pass  on  before  us  (and  he  passed  on),  but  stand 
thou  still  at  this  time,  that  I  may  cause  thee  to  hear 

10  the  word  of  God.  Then  Samuel  took  the  vial  of 
oil,  and  poured  it  upon  his  head,  and  kissed  him,  and 
said.  Is  it  not  that  the  Lord  hath  anointed  thee  to  be 
2  prince  over  his  inheritance  ?  When  thou  art  de- 
parted from,  me  to-day,  then  thou  shalt  find  two  men 
by  Rachel's  sepulchre,  in  the  border  of  Benjamin  at 
Zelzah;    and  they  will  say  unto  thee.   The  asses 

EXPLANATORY  NOTES 
In  this  section  the  early  Judean  story  of  Saul's  career  is  the 
source.  Vs.  27,  "end  of  the  city":  the  border  or  outer  part  of 
the  town.  Vs.  i,  "vial  of  oil":  used  for  consecrating  men  to 
kingly  ofBce  (II  Kings  9:1,  3).  From  this  custom  of  anointing 
is  derived  the  Hebrew  word  "Messiah"  =  "anointed,"  of  which 
the  Greek  word  "Christ"  is  the  equivalent.  "Kissed  him": 
perhaps  in  token  of  reverence  and  submission,  as  a  subject  to  a 
king  (cf.  Ps.  2:12);  but  more  probably  as  a  mark  of  aflfection. 
Vs.  2,  "Rachel's  sepulchre":  Not  the  traditional  tomb  near 
Bethlehem,   but  one  on  the  northern   border  of  Benjamin,   on 

87 


88  Samuel 

which  thou  wentest  to  seek  are  found:  and,  lo,  thy 
father  hath  left  the  care  of  the  asses,  and  taketh 
thought  for  you,  saying.  What  shall  I  do  for  my  son  ? 
Then  shalt  thou  go  on  forward  from  thence,  and  3 
thou  shalt  come  to  the  oak  of  Tabor,  and  there 
shall  meet  thee  there  three  men  going  up  to  God  to 


Saul's  way  home.  "At  Zelzah":  No  such  place  is  known,  and 
the  present  form  of  the  word  may  be  due  to  a  copyist's  error. 
"They  will  say":  Samuel  gives  Saul  several  signs  by  which  he 
may  be  assured  that  his  anointing  is  according  to  the  will  of  God. 
Vs.  3,  "oak of  Tabor: "  Another  unknown  landmark  on  Saul's  way 
home;  probably  a  well-known  tree,  revered  as  a  sacred  spot  (cf. 
Gen.  18: 1,  Judg,  4:5).  "Up  to  God":  Bethel  had  been  regarded 
as  a  holy  place  from  early  times.  There  was  an  altar  there  to 
which  these  men  were  going.  "Three  kids  ....  three  loaves," 
etc.:  The  offerings  were  for  the  shrine.  Vs.  4,  "give  thee  two 
loaves":  as  an  act  of  friendship,  and  perhaps  also  as  expressing 
their  undefined  recognition  of  his  future  greatness.  Vs.  5,  "hill 
of  God":  Gibeah,  Saul's  home.  "Band  of  prophets"!:  It  must 
be  remembered  that  the  term  prophet  was  of  very  wide  applica- 
tion, being  used  not  only  of  the  nobler,  saner  men,  like  Samuel 
and  after  him  Elijah  and  Elisha,  who  were  the  religious  leaders 
and  statesmen  of  their  time,  but  even  of  men,  who  like  those 
mentioned  here  went  about  in  groups  or  bands,  stirring  up  reli- 
gious excitement  with  shouting,  and  dancing,  and  musical  instru- 
ments. Today  even  we  use  the  term  preacher  with  a  scarcely 
less  wide  range  of  meaning.  Such  groups  of  men  went  about 
"prophesying,"  i.e.,  engaging  in  excited  dances  and  shoutings, 
accompanied  with  musical  instruments.  These  bands  represent 
prophecy  at  its  lowest  level.  It  is  notable  that  the  greater  prophets 
like  Samuel  did  not  despise  such  men,  but  sought  to  influence 
them  for  good,  and  to  emphasize  the  saner  and  more  effective  side 
of  religion.  "Psaltery,"  etc.:  instruments  corresponding  to  a  lyre, 
tambourine,  flute,  and  harp  respectively.     Vs.  6,  "spiritf  of  the 


Saul    Anointed 


89 


Beth-el,  one  carrying  three  kids,  and  another  carry- 
ing three  loaves  of  bread,  and  another  carrying  a 

4  ^bottle  of  wine:   and  they  will  salute  thee,  and  give 
thee  two  loaves  of  bread;    which  thou  shalt  receive 

5  of  their  hand.     After  that  thou  shalt  come  to  nhe 
hill  of  God,  where  is  the  garrison  of  the  Philistines: 


Or,  skin 


Or,  Gibeah 


RACHEL'S  SEPULCHRE 

and  it  shall  come  to  pass,  when  thou  art  come  thither 
to  the  city,  that  thou  shalt  meet  a  band  of  prophets 
coming  down  from  the  high  place  with  a  psaltery, 
and  a  timbrel,  and  a  pipe,  and  a  harp,  before  them; 
6  and  they  shall  be  prophesying :  and  the  spirit  of  the 
Lord  will  come  mightily  upon  thee,  and  thou  shalt 
prophesy  with  them,  and  shalt  be  turned  into  another 


90  Samuel 

man.     And  let  it  be,  when  these  signs  are  come  unto  7 
thee,  that  thou  do  as  occasion  serve  thee;    for  God 
is  with  thee.    And  thou  shalt  go  down  before  me  to  8 
Gilgal;  and,  behold,  I  will  come  down  unto  thee,  to 
offer  burnt  offerings,  and  to  sacrifice  sacrifices  of 
peace  offerings:    seven  days  shalt  thou  tarry,  till  I 
come  unto  thee,  and  shew  thee  what  thou  shalt  do. 
And  it  was  so,  that  when  he  had  turned  his  back  to  9 
go  from  Samuel,  God  gave  him  another  heart:   and 
all  those  signs  came  to  pass  that  day. 
»  Or.  Gibeah         Aud  whcu  thcy  came  thither  to  ^the  hill,  behold,  ic 
a  band  of  prophets  met  him;   and  the  spirit  of  God 
came  mightily  upon  him,  and  he  prophesied  among 
them.     And  it  came  to  pass,  when  all"  that  knew  him  n 
beforetime  saw  that,  behold,  he  prophesied  with  the 


Lord":  An  expression  often  used  in  the  Old  Testament  to  denote 
any  strong  influence  or  impulse  (cf.  Judg.  14:6;  I  Sam.  11:6,  7). 
Seeming  to  be  superhuman  and  to  transport  a  man  out  of  himself, 
it  was  ascribed  to  God.  Saul  would  be  irresistibly  drawn  into  the 
circle  of  these  "prophets,"  so  Samuel  said,  and  would  imitate  their 
wild  conduct,  thus  acting  very  differently  from  his  habit.  Vs. 
7,  "as  occasion  serve":  i.e.,  "you  will  know  what  to  do,"  an  assur- 
ance that  he  will  be  equal  to  the  emergency,  and  may  rely  upon  the 
divine  help.  Vs.  8,  "to  Gilgal":  This  verse  appears  to  interrupt 
the  order  of  the  narrative,  and  to  violate  the  very  freedom  to  "do 
as  occasion"  might  suggest  which  Samuel  has  just  granted  Saul 
It  is  probably  a  later  addition,  preparing  the  reader  for  13:7-15. 
Vs.  9,  "another  heart":  The  entire  current  of  his  life  was  changed 
by  his  interview  with  the  prophet.  Vs.  10,  "he  prophesied": 
imitated  the  men  he  met  in  their  ecstatic  actions.  Only  one  of 
the  "signs"   referred  to  in  the  previous  verses  and  in  vs.  9  is 


Saul    Anointed  91 

prophets,  then  the  people  said  one  to  another,  What 
is  this  that  is  come  unto  the  son  of  Kish  ?     Is  Saul 

12  also  among  the  prophets  ?  And  one  of  the  same 
place  answered  and  said,  And  who  is  their  father  ? 
Therefore  it  became  a  proverb,  Is  Saul  also  among 

13  the  prophets  ?  And  when  he  had  made  an  end  of 
prophesying,  he  came  to  the  high  place. 

14  And  Saul's  uncle  said  unto  him  and  to  his  servant, 
Whither  went  ye  ?  And  he  said.  To  seek  the  asses : 
and  when  we  saw  that  they  were  not  found,  we  came 

15  to  Samuel.     And  Saul's  uncle  said.  Tell  me,  I  pray 

16  thee,  what  Samuel  said  unto  you.  And  Saul  said 
unto  his  uncle.  He  told  us  plainly  that  the  asses  were 
found.  But  concerning  the  matter  of  the  kingdom, 
whereof  Samuel  spake,  he  told  him  not. 


mentioned.  Vs.  ii,  "Saul  also  among  the  prophets?":  The  men 
of  this  class  were  usually  considered  of  small  importance  (cf. 
II  Kings  9:11),  whereas  Saul  belonged  to  a  well-to-do  family. 
It  astonished  the  people  to  see  him  among  such  men.  Vs.  12, 
"who  is  their  father?":  A  further  comment  on  the  obscure  and 
indifferent  estate  of  these  roving  "preachers"  as  compared  with 
the  well-born  son  of  Kish.  Vs.  13,  "to  the  high  place":  to 
Gibeah,  his  home,  near  which  he  had  met  the  strolling  prophets. 
Vs.  14,  "uncle":   "Cousin"  is  probably  a  better  reading. 

QUESTIONS 
(i)  Where  had  Saul  spent  the  night  ?  (2)*  What  unusual 
courtesy  did  Samuel  show  his  guest  in  bidding  him  farewell  ? 
(3)  How  did  Samuel  further  secure  privacy  for  his  conversa- 
tion with  Saul  ?  (4)  What  was  the  significance  of  the  anoint- 
ii^g?     (S)*  What  was  the  purpose  of  the  three  "signs"  that 


92  Samuel 

Samuel  gave  Saul  ?  (6)  Where  was  he  to  meet  the  two  men  ? 
Who  was  Rachel?  (7)  What  was  to  happen  at  the  oak  of 
Tabor  ?  Why  were  the  men  going  to  Bethel  ?  (8)*-  What 
were  they  carrying?  What  was  a  "bottle"  of  wine?  (9) 
Who  were  the  Philistines  ?  Why  did  they  have  a  garrison  at 
Gibeah?  (10)*  What  kind  of  men  were  the  "prophets" 
whom  Saul  was  to  meet?  (11)  How  did  they  "prophesy"? 
What  musical  instruments  did  they  have  ?  (12)  What  do  you 
think  was  the  value  of  such  practices?  (13)  What  somewhat 
similar  things  happen  today?  Are  they  wholly  good,  or 
wholly  bad,  or  partly  good  and  partly  evil  ?  (14)  What  should 
be  the  attitude  generally  of  people  who  count  themselves  both 
religious  and  intelligent  to  those  who  seem  to  them  zealous  but 
lacking  in  intelligence  and  discretion?  (15)  What  was  to 
happen  to  Saul  when  he  met  them?  (16)*  How  was  Saul 
changed  by  his  interview  with  Samuel  ?  (17)  Do  you  under- 
stand this  to  imply  some  magical  change  that  came  over  him,  or 
the  uplifting  effect  of  his  interview  with  Samuel  ?  (18)  How 
did  Saul  act  when  he  met  the  band  of  prophets?  (19)  Do 
you  understand  that  he  "preached"  or  "predicted,"  or  rather 
that  he  acted  in  the  strange,  excited  manner  of  these  men? 
(20)  How  did  his  conduct  impress  the  people  who  knew  him  ? 
(21)*  What  is  the  meaning  of  the  proverb  which  arose  from 
this  event?  (22)  Where  did  he  go  when  he  recovered  from 
the  strange  influence  of  the  group  of  prophets?  (23)  What 
questions  were  asked  him  on  his  arrival  at  home  ?  (24)  Why 
did  he  not  tell  of  Samuel's  message  to  him  ?  (25)*  What  was 
the  leading  purpose  of  the  writer  in  recording  this  narrative  ? 


SECTION  XXII 

SAUL   CHOSEN   KING,    I   SAM.    10:17-27 

17  And  Samuel  called  the  people  together  unto  the 

18  Lord  to  Mizpah;  and  he  said  unto  the  children  of 
Israel,  Thus  saith  the  Lord  the  God  of  Israel,  I 
brought  up  Israel  out  of  Egypt,  and  I  delivered  you 
out  of  the  hand  of  the  Egyptians,  and  out  of  the  hand 

EXPLANATORY  NOTES 
In  the  regular  progress  of  the  narrative  the  present  section 
follows  immediately  after  Section  XVIII  (8:10-22)  which,  like 
this,  is  taken  from  the  later  Ephraimite  story  of  Samuel's  work. 
Contrary  to  the  spirit  of  9:1 — 10:16,  in  which  the  choice  of  Saul 
was  divinely  directed,  and  was  highly  pleasing  to  Samuel,  this 
account  represents  the  popular  demand  for  a  king  as  a  rejection 
of  both  God  and  his  prophet,  and  displeasing  alike  to  both. 
This  difference  in  thought  about  the  events  of  the  history  on  the 
part  of  the  two  writers  whose  writings  are  combined  in  this  book, 
illustrates  a  fact  about  the  Old  Testament  historical  books  which 
needs  to  be  clearly  recognized.  The  authors  of  these  books  were 
"writing  prophets":  they  were  men  who  sought  to  do  with  the 
history  of  their  people  what  Jesus  demanded  that  the  scribes 
should  do  with  the  events  of  their  own  time,  viz.,  interpret  them 
(Luke  12:56),  discover  their  meaning,  and  the  instruction  which 
they  yield  for  the  guidance  of  life.  In  their  endeavor  thus  to 
interpret  the  history  of  the  days  of  Samuel,  the  two  writers  were 
led  to  take  not  fundamentally  different  views  of  God  and  his 
relation  to  the  world,  but  of  the  conduct  of  the  people  in  demand- 
ing a  king  and  of  God's  attitude  and  of  the  attitude  of  Samuel  as 
his  prophet  toward  the  appointment  of  Saul.  Doubtless  there 
was  truth  in  both  views,  but  not  quite  the  whole  truth  in  either 


94  Samuel 

of  all  the  kingdoms  that  oppressed  you:  but  ye  have  19 
this  day  rejected  your  God,  who  himself  saveth  you 
out  of  all  your  calamities  and  your  distresses;    and 
ye  have  said  unto  him,  Nay,  but  set  a  king  over  us. 
Now  therefore  present  yourselves  before  the  Lord 
by  your  tribes,  and  by  your  thousands.     So  Samuel  20 
brought  all  the  tribes  of  Israel  near,  and  the  tribe  of 
Benjamin  was  taken.     And  he  brought  the  tribe  of  21 
Benjamin  near  by  their  families,  and  the  family  of 
the  Matrites  was  taken:  and  Saul  the  son  of  Kish  was 
taken;  but  when  they  sought  him,  he  could  not  be 
found.     Therefore  they  asked  of  the  Lord  further,  22 
Is  there  yet  a  man  to  come  hither  ?     And  the  Lord 
answered,  Behold,  he  hath  hid  himself  among  the 
stuff.     And  they  ran  and  fetched  him  thence;    and  23 


one.  Vs.  17,  "to  Mizpah"t:  When  the  people  would  no  longer 
consent  to  any  other  rule  than  that  of  king  (8:19-22)  Samuel 
called  them  together  at  the  famous  old  sanctuary  of  Mizpah. 
Here  he  addressed  them  in  a  tone  of  reproach  because  of  their 
ungrateful  abandonment  of  his  own  simple  method  of  govern- 
ment, approved  of  God.  Vs.  19,  "tribes  ....  thousands": 
There  were  twelve  tribes  besides  the  Levites;  "thousands" 
signifies  the  clans  of  which  a  tribe  was  composed.  Vs.  20,  "Ben- 
jamin was  taken":  The  choice  was  made  by  casting  lots,  the  sup- 
position being  that  the  divine  will  was  revealed  in  this  manner. 
Vs.  20,  "could  not  be  found":  Saul  was  too  modest  to  enjoy  such 
publicity,  and  had  hidden  when  he  became  aware  that  his  was  the 
name  chosen.  Vs.  22,  "is  there  yet  a  man?":  A  better  transla- 
tion would  be,  "Did  the  man  come  hither?"  The  oracle  assured 
them  that  he  was  present,  but  in  hiding  among  the  baggage.  Vs. 
24,  "none  like  him":    Samuel  wanted  the  people  to  see  that  if 


Saul    Chosen     King  95 

when  he  stood  among  the  people,  he  was  higher  than 
any  of  the  people  from  his  shoulders  and  upward. 

24  And  Samuel  said  to  all  the  people,  See  ye  him  whom 
the  Lord  hath  chosen,  that  there  is  none  like  him 
among  all  the  people  ?  And  all  the  people  shouted, 
and  said,  'God  save  the  king. 

25  Then  Samuel  told  the  people  the  manner  of  the 
kingdom,  and  wrote  it  in  a  book,  and  laid  it  up  before 
the  Lord.     And  Samuel  sent  all  the  people  away, 

26  every  man  to  his  house.     And  Saul  also  went  to  his 

house  to  Gibeah;  and  there  went  with  him  the  ^host,    'Or,  wen  oj 

valour 

27  whose  hearts  God  had  touched.     But  certain  ^sons   3  or,  base 


of  Belial  said.  How  shall  this  man  save  us  ?  And 
they  despised  him,  and  brought  him  no  present. 
4But  he  held  his  peace. 


they  must  have  a  king,  the  divine  choice  had  been  the  best.  "  God 
save  the  king!":  or,  with  the  margin,  "Let  the  king  live!"  (cf. 
II  Sam.  16:16;  I  Kings,  1:25,  31;  II  Kings  11:12).  Vs.  25, 
'Vrote  in  a  book":  the  rules  and  warnings  for  guidance  of 
king  and  people.  It  may  also  have  contained  the  warnings  found 
in  Samuel's  rebuke  (8:10-18).  Vs.  26,  "went  with  him":  The 
assembly  was  entirely  informal  and  popular,  and  at  the  comple- 
tion of  the  business  it  broke  up  and  the  people  departed  for  their 
homes.  But  as  was  natural,  some  brave  men  remained  with  Saul 
as  a  sort  of  bodyguard,  being  impressed  with  his  appearance  and 
spirit.  Vs.  27,  "brought  him  no  present":  There  were  some 
who  thought  Saul  unequal  to  the  task  of  being  king.  When  the 
rest  came  to  offer  their  allegiance  and  present  their  gifts  in  token 
of  good-will,  they  declined  to  join.  To  such  men  he  gave  no  heed, 
but  bore  himself  with  dignity  as  became  a  king. 


fellows 


96  Samuel 

QUESTIONS 
(i)  To  what  place  did  Samuel  summon  the  nation  ?  (2) 
For  what  purpose?  (3)*  When  were  the  people  delivered 
from  Egypt?  (4)  From  what  other  kingdoms  had  God 
rescued  them?  (5)  In  spite  of  these  past  mercies  what  was 
their  present  attitude  toward  God?  (6)*  How  does  this 
feeling  about  the  choice  of  a  king  compare  with  that  in  the 
narrative  of  9:1 — 10:16?  (7)*  How  was  the  election  held? 
(8)  Who  was  finally  selected  ?  (9)  Where  was  he  when  the 
choice  was  made  known?  (10)*  Why  did  he  hide?  (11) 
How  did  they  discover  him  ?  (12)  What  was  his  appearance  ? 
(13)  How  did  the  people  receive  their  king?  (14)*  What 
precautions  for  the  future  did  Samuel  take?  (15)  Was  the 
"manner  of  the  kingdom"  a  book  of  rules  to  be  followed,  or 
of  dangers  to  be  avoided?  (16)  Where  was  the  book  de- 
posited? What  is  meant  by  "before  the  Lord"?  (17) 
Where  did  the  people  go  ?  (18)*  Where  did  Saul  go  ?  Who 
went  with  him  ?  What  was  the  purpose  of  these  men  in  going 
with  the  new  king  ?  (19)  What  is  meant  by  the  words  "whose 
hearts  God  had  touched"?  (20)  What  kind  of  men  were 
"sons  of  Belial  "t?  What  did  these  men  say  ?  Why?  (21)  How- 
did  they  treat  Saul?  Did  he  resent  it?  (22)*  How  do  you 
account  for  the  two  views  presented  in  this  and  Sections 
XX,  XXI  regarding  Samuel's  attitude  toward  the  kingship  ? 
(23)  How  do  you  account  for  the  fact  that  both  are  given  place 
in  the  book  ?  (24)  Is  it  wrong  to  co-operate  with  those  who 
have  chosen  what  you  regard  as  a  wrong  course,  when  once 
it  is  decided  that  this  is  the  best  course  that  they  will  consent 
to  choose?  Would  it  be  wrong  for  example,  for  a  father  to 
assist  his  son  to  succeed  in  business  though  he  believed  that 
the  son  ought  to  have  chosen  to  get  an  education  instead  of 
going  into  business  ?  (25)*  What  answer  to  this  general  ques- 
tion do  8: 19-22  and  10:19  suggest?  Is  this  answer  right? 
Does  such  co-operation  change  the  character  of  the  previous 
choice  or  avert  its  possible  evil  consequence  ? 


SECTION  XXIII 

RELIEF   OF   JABESH-GILEAD,    I   SAM.    11:1-15 

II  Then  Nahash  the  Ammonite  came  up,  and  en- 
camped against  Jabesh-gilead :  and  all  the  men  of 
Jabesh  said  unto  Nahash,  Make  a  covenant  with  us, 

2  and  we  will  serve  thee.  And  Nahash  the  Ammonite 
said  unto  them,  On  this  condition  will  I  make  it 
with  you,  that  all  your  right  eyes  be  put  out;    and 

3  I  will  lay  it  for  a  reproach  upon  all  Israel.  And  the 
elders  of  Jabesh  said  unto  him.  Give  us  seven  days' 
respite,  that  we  may  send  messengers  unto  all  the 
borders  of  Israel:  and  then,  if  there  be  none  to  save 


EXPLANATORY  NOTES 
In  the  present  section  the  narrative  is  taken  from  the  early 
Judean  story  of  Saul's  life,  the  first  portion  of  which  is  found  in 
9:1—10:16,  and  tells  of  the  search  for  the  asses,  the  interview  of 
Saul  and  Samuel  at  Ramah,  the  private  anointing,  and  the  signs 
that  were  fulfilled  on  Saul's  journey  home.  It  will  be  borne  in 
mind  that  the  two  stories  present  quite  different  views  of  Samuel's 
attitude  toward  the  election  of  a  king,  that  of  favor  being  promi- 
nent in  the  document  from  which  the  present  section  is  taken. 
Vs.  I,  "Nahash  the  Ammonite":  The  Ammonitesf  were  a  people 
living  east  of  the  Jordan,  and  north  of  Moab  (see  map).  "  Jabesh- 
gileadt:  ....  all  the  men  of  Jabesh":  They  propose  to  sur- 
render without  attempt  at  resistance.  Vs.  2,  "right  eyes  be  put 
out":  not  only  a  degrading  sign  of  subjection,  but  a  preventive 
of  further  fighting  on  their  part,  the  custom  of  battle  being  to 
cover  the  body,  all  but  the  right  side  of  the  face,  with  the  shield. 
Such  maiming  of  captured  enemies  was  not  uncommon  (see 
Judg.  1:6,7).     Vs.  3,  "seven  days":    So  confident  was  Nahash, 

97 


98  Samuel 

us,  we  will  come  out  to  thee.     Then  came  the  mes-  4 
sengers  to  Gibeah  of  Saul,  and  spake  these  words 
in  the  ears  of  the  people:   and  all  the  people  lifted 
up  their  voice,  and  wept.     And,  behold,  Saul  came  5 
following  the  oxen  out  of  the  field;    and  Saul  said. 
What  aileth  the  people  that  they  weep  ?     And  they 
told  him  the  words  of  the  men  of  Jabesh.     And  the  6 
spirit  of  God  came  mightily  upon  Saul  when  he  heard 
those  words,   and  his  anger  was  kindled  greatly. 


that  he  contemptuously  granted  the  request  to  wait  a  week.  Vs. 
4,  "wept":  Helpless  to  aid  their  countrymen  in  their  distress,  they 
could  only  raise  their  cries  of  grief  and  rage.  No  one  seems  to 
have  thought  of  taking  the  news  to  Saul,  who  would  have  been 
the  first  to  learn  of  the  facts  had  he  been  recognized  as  king.  It 
must  be  borne  in  mind  that  according  to  the  source  followed  in 
this  section  Saul's  anointing  was  private,  not  even  his  own  family 
knowing  the  facts.  To  this  writer  the  story  of  the  public  election 
at  Mizpah  (Section  XXII)  was  unknown.  Vs.  5,  "following  the 
oxen":  Like  the  later  Cincinnatus,  Saul  the  farmer  leaves  his 
plow  to  deliver  his  people.  Like  any  other  farmer  of  the  place  he 
drove  his  cattle  back  to  the  town  at  night;  but  when  he  heard  the 
news  he  knew,  as  the  rest  did  not,  that  the  time  to  "do  as  occasion 
might  serve"  had  come.  Vs.  6,  "spirit  of  God"t:  Saul  rose  to 
the  emergency,  with  courage  stirred  alike  by  his  indignation  at  the 
arrogance  of  Nahash  (cf.  Judg,  14:19)  and  his  wish  to  save  the 
people,  of  whom  he  had  the  right  to  think  as  his  own.  Vs.  7, 
"cut  them  in  pieces":  Such  a  startling  summons  would  instantly 
rouse  the  people.  It  resembles  the  Scottish  "fiery  cross"  by 
which  the  clans  were  assembled.  In  the  call  Saul  linked  Samuel's 
name  with  his  own.  Vs.  8,  "in  Bezek"t:  a  town  west  of  the 
Jordan  (see  map),  well  situated  as  a  point  of  departure  for  Jabesh- 
gilead.  "  Children  of  Israel  .  .  .  .  menofjudah":  The  narrative 
was  written  after  the  separation  of  the  land  into  two  kingdoms, 


Relief     of    Jabesh-gilead      99 

7  And  he  took  a  yoke  of  oxen,  and  cut  them  in  pieces, 
and  sent  them  throughout  all  the  borders  of  Israel 
by  the  hand  of  messengers,  saying,  Whosoever 
cometh  not  forth  after  Saul  and  after  Samuel,  so 
shall  it  be  done  unto  his  oxen.  And  the  dread  of  the 
Lord  fell  on  the  people,  and  they  came  out  as  one 


OXl.N  PLOUGHING 

8  man.  And  he  numbered  them  in  Bezek:  and  the 
children  of  Israel  were  three  hundred  thousand,  and 

9  the  men  of  Judah  thirty  thousand.  And  they  said 
unto  the  messengers  that  came,  Thus  shall  ye  say 
unto  the  men  of  Jabesh-gilead,  To-morrow,  by  the 
time  the  sun  is  hot,  ye  shall  have  deliverance.  And 
the  messengers  came  and  told  the  men  of  Jabesh; 

10  and  they  were  glad.     Therefore  the  men  of  Jabesh 


loo  Samuel 

said,  To-morrow  we  will  come  out  unto  you,  and  ye 
shall  do  with  us  all  that  seemeth  good  unto  you. 
And  it  was  so  on  the  morrow,  that  Saul  put  the  people  n 
in  three  companies;    and  they  came  into  the  midst 
of  the  camp  in  the  morning  watch,  and  smote  the 
Ammonites  until  the  heat  of  the  day:  and  it  came  to 
pass,  that  they  which  remained  were  scattered,  so 
that  two  of  them  were  not  left  together.     And  the  12 
people  said  unto  Samuel,  Who  is  he  that  said.  Shall 
Saul  reign  over  us?     bring  the  men,  that  we  may 
put  them  to  death.     And  Saul  said.  There  shall  not  13 
a  man  be  put  to  death  this  day :  for  to-day  the  Lord 
hath  wrought  deliverance  in  Israel. 

Then  said  Samuel  to  the  people,  Come  and  let  us  14 
go  to  Gilgal,  and  renew  the  kingdom  there.  And  15 
all  the  people  went  to  Gilgal;  and  there  they  made 
Saul  king  before  the  Lord  in  Gilgal;  and  there  they 
sacrificed  sacrifices  of  peace  offerings  before  the 
Lord;  and  there  Saul  and  all  the  men  of  Israel 
rejoiced  greatly. 


Israel  in  the  north  and  Judah  in  the  south.  The  numbers  of  the 
soldiers  are  of  course  much  too  great.  The  tendency  to  overstate 
the  size  of  armies  is  frequently  met  in  ancient  records,  and  the 
Old  Testament  is  no  exception.  Barak's  army  numbered  10,000 
(Judg.  4:10).  Vs.  II,  "morning  watch":  between  2  a.m.  and 
daylight  (cf.  Exod.  14:24),  the  middle  watch  being  from  10  p.  M. 
till  2  A.M.  (cf.  Judg.  7:19).  Vs.  12,  "said  unto  Samuel":  No 
mention  is  made  of  the  prophet's  going  with  the  army  to  the  relief 
of  the  city,  and  the  reference  here  to  the  refusal  of  certain  men  to 
acknowledge  Saul,  an  incident  of  the  other  document,  makes  it 


Relief    of    Jabesh-gilead     ioi 

probable  that  vss.  12,  14  were  added  by  the  compiler  who  fitted 
the  two  narratives  together.  "To  Gilgar't:  the  sanctuary  which 
seems  to  have  shared  honors  with  Mizpah,  Bethel,  and  Shiloh. 
"  Renew  the  kingdom  " :  This  shows  again  the  purpose  of  the  com- 
piler to  harmonize  the  two  accounts.  Vs.  15,  "made  Saul  king": 
Here  the  narrative  of  this  source  is  completed.  Saul,  secretly 
anointed  before,  has  showed  that  he  possessed  kingly  qualities,  and 
the  people  take  him  to  Gilgal  and  make  him  their  king. 

QUESTIONS 

(i)  Having  read  the  Scripture  story  carefully  once  or  twice, 
look  up  on  the  map  and  in  your  dictionary  the  places  men- 
tioned; next,  having  read  the  Explanatory  Notes  with  the 
Scripture  passage  before  you,  tell  the  story  in  your  own  words. 
Then  answ^er  the  following  questions: 

(2)*  Who  were  the  Ammonites  ?  (3)  Of  what  nation  were 
the  people  of  Jabesh-gilead?  (4)  Had  these  peoples  pre- 
viously been  friendly  or  unfriendly?  (5)  Does  it  appear  that 
the  Ammonites  had  any  distinct  cause  of  war  against  Jabesh- 
gilead  ?  (6)*  What  was  the  meaning  of  Saul's  symbolic  mes- 
sage to  the  people  of  Israel  ?  (7)  What  do  you  think  of  the 
conduct  of  the  Ammonites  in  this  matter  ?  ■  (8)  What  do  you 
think  of  the  conduct  of  the  men  of  Jabesh-gilead  as  stated 
in  vs.  I  ?  (9)*  What  qualities  does  Saul  show  on  this  occasion  ? 
Try  to  state  these  distinctly.  How  far  do  they  seem  to  you 
admirable  qualities?  Was  he  fighting  for  himself  or  for 
others  ?  (10)  What  was  the  result  to  Saul  of  his  conduct  in 
this  matter  ? 

(11)  Is  it  ever  right  to  defend  one  who  is  attacked  by 
another?  Would  you  think  it  right  or  wTong  to  defend  a 
sister  or  younger  brother  against  attack?  (12)  Is  it  ever 
right  to  defend  one's  self  from  an  attack?  (13)*  Is  war  be- 
tween nations  ever  right?  If  so,  when?  (14)  Read  the 
words  of  Jesus  in  Matt.  5:38-41:  If  we  should  follow  this 
teaching  of  Jesus  and  the  spirit  of  his  life  what  would  always 


I02 


Samuel 


be  our  attitude  toward  those  who  have  wronged  or  who 
threaten  to  wrong  us  or  others?  (15)  Read  Matt.  5:43-45, 
and  Luke  10:27,  28,  and  consider  whether  if  we  follow  this 
teaching  of  Jesus  we  should  be  able  to  live  at  peace  with  all 
men.  Would  obedience  to  this  teaching  sometimes  call  for 
resistance  to  wrong?  (16)*  If  you  have  to  choose  between 
doing  wrong  or  suffering  wrong,  which  is  better  ? 


RUINS  OF  A  GATE 


SECTION  XXIV 

SAMUEL'S    FAREWELL   ADDRESS   TO   ISRAEL 
I   SAM.    12:1-25 

12      And  Samuel  said  unto  all  Israel,  Behold,  I  have 
hearkened  unto  your  voice  in  all  that  ye  said  unto  me, 

2  and  have  made  a  king  over  you.  And  now,  behold, 
the  king  walketh  before  you:  and  I  am  old  and  gray- 
headed;  and  behold,  my  sons  are  with  you:  and  I 
have  walked  before  you  from  my  youth  unto  this 

3  day.  Here  I  am:  witness  against  me  before  the 
Lord  and  before  his  anointed:  whose  ox  have  I 
taken  ?  or  whose  ass  have  I  taken  ?  or  whom  have 
I  defrauded  ?  whom  have  I  oppressed  ?  or  of  whose 

hand  have  I  taken  a  ^ransom  to  blind  mine  eyes   ^ov,  bribe 


EXPLANATORY  NOTES 
This  section  follows  immediately  Section  XXII  in  the  original 
arrangement  of  the  material,  the  intervening  section  coming 
from  a  different  source.  See  on  Section  XXIII.  Section  XXII, 
following  the  record  of  chap.  8,  states  that  in  the  assembly  at 
Mizpah,  which  Samuel  reluctantly  called  to  choose  a  king,  the 
will  of  the  nation  was  accomplished  in  the  selection  of  Saul  by 
lot.  Throughout  this  document  (chaps.  8,  10:  17-27,  and  12) 
the  aUitude  of  Samuel  is  one  of  opposition  to  the  change  of  govern- 
ment from  his  rule  as  prophet  of  God  to  a  kingship,  and  of  regret 
at  the  necessity  of  selecting  a  king.  His  tone  in  the  present 
section  is  one  of  reproval  and  anxiety.  Notice  that  in  vss.  3-5 
Samuel  speaks  to  the  people  of  his  own  conduct  toward  them. 
Vs.  3,  "his  anointed":  the  anointed  king,  who  had  been  selected 
by  the  sacred  lot.  "Ox  ...  .  ass":  the  most  common  property 
103 


T04  Samuel 

therewith  ?  and  I  will  restore  it  to  you.  And  they  4 
said,  Thou  hast  not  defrauded  us,  nor  oppressed  us, 
neither  hast  thou  taken  aught  of  any  man's  hand. 
And  he  said  unto  them.  The  Lord  is  witness  against  5 
you,  and  his  anointed  is  witness  this  day,  that  ye 
have  not  found  aught  in  my  hand.  And  they  said. 
He  is  witness. 

And  Samuel  said  unto  the  people.  It  is  the  Lord  6 
that  appointed  Moses  and  Aaron,  and  that  brought 
your  fathers  up  out  of  the  land  of  Egypt.     Now  7 
therefore  stand  still,  that  I  may  plead  with  you  be- 
fore the  Lord  concerning  all  the  righteous  acts  of 
the  Lord,  which  he  did  to  you  and  to  your  fathers. 
When  Jacob  was  come  into  Egypt,  and  your  fathers  8 
cried  unto  the  Lord,  then  the  Lord  sent  Moses  and 
Aaron,  who  brought  forth  your  fathers  out  of  Egypt, 


of  an  agricultural  people.  "Blind  mine  eyes":  The  sin  most 
frequently  denounced  in  the  judges  of  Israel  was  the  acceptance 
of  bribes  to  secure  favorable  judgment. 

Vs.  6,  With  this  verse  Samuel  begins  a  sketch  of  the  history  of 
Israel  from  the  days  of  Moses  dow^n  to  his  own  time,  which  he 
reaches  in  vss.  11,  12.  "Mosesf  and  Aaron  "f:  the  two  brothers 
who  became  the  leaders  of  the  nation  in  the  period  of  the  Exodus 
from  Egypt.  Vs.  7,  "may  plead  with  you":  present  my  case 
against  you.  Vs.  8,  "Jacobf  ....  into  Egypt":  The  migration 
of  Jacob  and  his  clan  to  Egypt  led  to  the  events  of  the  Exodus, 
after  the  people  had  endured  the  hardships  of  subjection  for  two 
centuries  or  more.  "This  place":  the  land  of  Canaan,  or  Pales- 
tine as  it  was  later  called.  Vs.  9,  "sold  them":  turned  them  over, 
delivered  them  up.  "Sisera":  one  of  the  oppressors  of  Israel 
in  the  days  of  the  judges  (Judg.,  chaps.  4,  5).     "Philistines"!: 


Samuel's     Farewell    Address       105 

9  and  made  them  to  dwell  in  this  place.  But  they 
forgat  the  Lord  their  God,  and  he  sold  them  into  the 
hand  of  Sisera,  captain  of  the  host  of  Hazor,  and 
into  the  hand  of  the  Philistines,  and  into  the  hand  of 
the  king  of  Moab,  and  they  fought  against  them. 

to  And  they  cried  unto  the  Lord,  and  said,  We  have 
sinned,  because  we  have  forsaken  the  Lord,  and  have 
served  the  Baalim  and  the  Ashtaroth:  but  now 
deliver  us  out  of  the  hand  of  our  enemies,  and  we 

ri  will  serve  thee.  And  the  Lord  sent  Jerubbaal,  and 
''Bedan,  and  Jephthah,  and  Samuel,  and  delivered 
you  out  of  the  hand  of  your  enemies  on  every  side, 

m  and  ye  dwelled  in  safety.  And  when  ye  saw  that 
Nahash  the  king  of  the  children  of  Ammon  came 
against  you,  ye  said  unto  me.  Nay,  but  a  king  shall 
reign  over  us :  when  the  Lord  your  God  was  your  king. 


the  hereditary  enemies  of  Israel  from  the  occupation  of  Canaan 
till  the  exile.  The  events  of  the  times  of  Samson  are  probably 
referred  to  (Judg.,  chaps.  13-16).  "King  of  Moab"t:  the  ruler 
of  the  people  east  of  the  Dead  Sea,  who  oppressed  Israel  eighteen 
years  (Judg.  3:12-30).  "The  Baalimf  and  the  Ashtaroth"t: 
the  idols  whose  worship  was  practiced  by  the  heathen  people 
living  in  Canaan.  "Jerubbaalf  and  Bedanf  and  Jephthah  "f: 
three  of  the  judges  who  saved  Israel  at  different  times  in  the 
unsettled  period  before  the  days  of  Samuel.  The  second  name 
is  probably  a  mistake;  "Barak"  is  the  reading  in  several  of  the 
versions,  and  this  is  apparently  correct.  "And  Samuel":  The 
prophet  includes  himself  among  the  men  who  had  brought  salva- 
tion to  the  people.  This  was  no  mere  boasting,  but  a  solemn  fact 
which  gave  him  the  right  to  speak.  Vs.  12,  "Nahash  the  king": 
see  the  narrative  given  in  Section  XXIII.     "God  was  your  king": 


io6  Samuel 

Now  therefore  behold  the  king  whom  ye  have  13 
chosen,  and  whom  ye  have  asked  for:   and,  behold, 
the   Lord   hath   set   a  king  over  you.     If  ye  will  14 
fear  the  Lord,  and  serve  him,  and  hearken  unto  his 
voice,  and  not  rebel  against  the  commandment  of 
the  Lord,3and  both  ye  and  also  the  king  that  reigneth 
over  you  be  followers  of  the  Lord  your  God,  well:  but  15 
if  ye  will  not  hearken  unto  the  voice  of  the  Lord, 
but  rebel  against  the  commandment  of  the  Lord,  then 
shall  the  hand  of  the  Lord  be  against  you,  as  it  was 
against    your    fathers.     Now    therefore    stand    still  16 
and  see  this  great  thing,  which  the  Lord  will  do  before 
your  eyes.     Is  it  not  wheat  harvest  to-day?     I  will  17 
call  unto  the  Lord,  that  he  may  send  thunder  and 
rain;    and  ye  shall  know  and  see  that  your  wicked- 
ness is  great,  which  ye  have  done  in  the  sight  of  the 
Lord  in  asking  you  a  king.     So  Samuel  called  unto  the  18 
Lord;  and  the  Lord  sent  thunder  and  rain  that  day: 
and  all  the  people  greatly  feared  the  Lord  and  Samuel. 


This  was  Samuel's  chief  cause  for  resentment;  it  was  less  his 
own  rejection  as  ruler  than  that  of  Jehovah,  the  real  king  of 
Israel. 

Vss.  13-18  contain  Samuel's  appeal  to  the  people  to  fear  and 
serve  Jehovah,  enforced  by  a  sign  from  heaven.  Vs.  15,  "against 
your  fathers":  past  distresses  such  as  those  from  which  the 
judges  had  delivered  their  fathers  should  be  warning  examples. 
Vs.  16,  "this  great  thing":  The  prophet  proposes  to  show  then 
a  sign,  a  thunderstorm  in  midsummer,  a  most  unusual  thing 
in  Palestine.  Such  a  marvel  would  be  the  token  of  God's  dis- 
pleasure that  they  should  wish  a  king.     "Pray  for  thy  servants": 


Samuel's     Farewell    Address       107 

19  And  all  the  people  said  unto  Samuel,  Pray  for  thy 
servants  unto  the  Lord  thy  God,  that  we  die  not: 
for  we  have  added  unto  all  our  sins  this  evil,  to  ask 

20  us  a  king.  And  Samuel  said  unto  the  people,  Fear 
not:  ye  have  indeed  done  all  this  evil:  yet  turn  not 
aside  from  following  the  Lord;   but  serve  the  Lord 

21  with  all  your  heart;  ^and  turn  ye  not  aside:  for  then  « The  Sept. 

...  1  •    1  r       has,  and  turn 

should  ye  go  after  vam  thmgs  which  cannot  pront  ye  not  aside 

22  nor  deliver,  for  they  are  vain.     For  the  Lord  will  not  vanities  which, 

'  ■'  etc. 

forsake  his  people  for  his  great  name's  sake  :  because 
it  hath  pleased  the  Lord  to  make  you  a  people  unto 

23  himself.  Moreover  as  for  me,  God  forbid  that  I 
should  sin  against  the  Lord  in  ceasing  to  pray  for 
you:    but  I  will  instruct  you  in  the  good  and  the 

24  right  way.  Only  fear  the  Lord  and  serve  him  in 
truth  with  all  your  heart:    for  consider  how  great 

25  things  he  hath  done  for  you.  But  if  ye  shall  still  do 
wickedly  ye  shall  be  consumed,  both  ye  and  your 
king. 

The  reproof  is  represented  as  effective,  the  sign  convincing.     In 
terror  the  people  begged  for  forgiveness,  confessing  their  sin. 

Vss.  19-25  relate  the  people's  request  that  Samuel  pray  for 
them  and  his  comforting  reply.  Vs.  21,  "vain  things":  idols 
like  those  which  the  nations  around  them  worshiped.  The 
entire  section  is  a  striking  statement  of  Samuel's  disinterested  and 
life-long  service  in  behalf  of  the  people,  his  sorrow  at  their  desire 
for  innovation,  and  his  apprehension  lest  they  further  weary  God 
with  their  complaints,  forsake  him  and  perish, 

QUESTIONS 
(i)  What  is  the  subject  of  this  section  ?     (2)*  Where  was 
this  address  delivered?     See  Section  XXII.     (3)   At  what 


io8  Samuel 

time  in  his  life  did  Samuel  deliver  this  address?  (4)  Is  the 
appointment  of  a  king  spoken  of  in  this  address  with  approval 
or  disapproval  ?  In  what  previous  section  is  it  spoken  of  in 
the  same  way  ?  (5)  What  is  the  subject  of  vss.  3-5  ?  (6)* 
What  does  Samuel  claim  concerning  his  own  conduct  as 
judge?  (7)  What  was  the  testimony  of  the  people  on  this 
point?  (8)  What  is  the  subject  of  vss.  6-12?  (9)  What 
was  Samuel's  purpose  in  recounting  these  facts  ?  (10)*  Name 
the  various  deliverers  of  Israel  of  whom  he  speaks  in  these 
verses.  (11)  What  is  the  subject  of  vss.  13-18?  (12)  What 
did  Samuel  wish  to  accomplish  by  this  part  of  his  address  ? 
(13)  What  does  vs.  19  indicate  as  to  the  success  of  Samuel's 
address?  (14)  What  is  the  subject  of  vss.  20-25,  ^^^  what 
was  the  purpose  of  these  verses  ? 

(15)  What  does  the  modern  word  "statesman"  mean? 
(16)*  What  is  the  rerl  work  of  a  statesman  ?  (17)  Name  some 
of  the  great  statesmen  of  the  United  States  living  and  dead. 
(18)  Does  a  statesman  always  hold  office  ?  (19)  Can  Samuel 
properly  be  called  a  statesman?  (20)  Is  a  statesman  the 
same  as  a  prophet?  Have  they  anything  in  common?  (21) 
Who  in  modern  times  is  most  like  the  prophet  of  ancient  times, 
the  preacher  or  the  statesman?  (22)  If  you  regard  Samuel 
as  a  statesman  what  do  you  think  of  his  career  as  such  ?  (23) 
Looking  at  Samuel's  address  as  a  statesman's  oration,  what 
do  you  think  of  it?  Characterize  it  as  respects  its  plan,  its 
dignity,  its  impressiveness,  its  persuasiveness.  (24)  From 
what  source  did  Samuel  draw  most  of  the  material  for  this 
speech  ?  (25)  Could  a  man  who  knew  nothing  of  the  history 
of  his  own  or  other  nations  be  a  great  statesman  ?  (26)*  What 
else  besides  such  knowledge  must  one  have  to  be  a  statesman  ? 

(27)  What  seems  to  you  the  saddest  fact  about  Samuel's 
life  ?  (28)  How  far  was  that  life  successful,  how  far  a  failure  ? 
(29)  If  a  man  goes  into  politics  today,  what  should  be  his 
purpose  ?     Would  Samuel  be  a  good  pattern  for  such  a  man  ? 


Samuel's    Farewell    Address       109 

Can  you  think  of  any  others  whom  we  might  take  as  an 
example?  (30)  If  a  man  becomes  a  preacher  today,  what 
ought  to  be  his  aim?  (31)  Which  seems  to  you  to  afiford  the 
best  opportunities  for  a  large  and  useful  life,  preaching,  teach- 
ing, business,  or  politics  ? 

(32)  Samuel  maintains  that  God  was  constantly  active  in 
Israel's  history,  punishing  the  sin  of  the  nation  and  delivering 
them  when  they  repented  and  turned  to  him.  *  How  far  is 
this  true  of  other  nations  than  Israel?  {;^^)  Does  sin  bring 
disaster  to  a  nation,  and  does  righteousness  bring  peace  and 
blessing  ?  or  is  God  always  on  the  side  of  the  biggest  battalions  ? 
Look  up  Prov.  14:34,  and  Ps.  144:15,  and  consider  whether 
you  think  that  applies  to  modern  nations,  to  the  United  States, 
to  England,  to  China,  to  Japan  ? 


'  The  Hebrew 
text  has,  Saul 
was  ....  year 
old,  but  in  a 
Greek 

recension  the 
number  thirty 
is  inserted. 


Or,  Geba 


SECTION  XXV 

SAUL'S   SACRIFICE,   I   SAM.    ly.i-isa 

Saul  was  thirty  years  old  when  he  began  to  reign;  13 
and  he  reigned  two  years  over  Israel.     And  Saul  2 
chose  him  three  thousand  men  of  Israel;    whereof 
two  thousand  were  with  Saul  in  Michmash  and  in 
the   mount   of  Beth-el,  and   a  thousand  were  with 
Jonathan  in  ^Gibeah  of  Benjamin:    and  the  rest  of 


EXPLANATORY  NOTES 
This  section  is  manifestly  a  part  of  the  narrative  found  in  q:  i — 
10:16,  and  chap,  ii,  the  early  Judean  account  of  Saul's  life.  It 
therefore  follows  Section  XXIII,  showing  how  after  Saul's  first 
victory  over  the  Ammonites  he  proceeded  to  break  the  yoke  of  the 
Philistines  under  which  the  Hebrews  groaned.  But  a  portion  of  the 
narrative  (vss.  4-1 5a,  especially  vss.  ya-isa,)  appears  to  interrupt 
the  account  and  introduce  a  strange  and  unnecessary  feature. 
Can  the  rejection  of  Saul  have  come  thus  early  in  his  reign? 
Moreover,  does  not  the  offense  of  Saul  seem  small  in  comparison 
with  the  denunciation  of  the  prophet  ?  It  seems  probable  that 
the  scene  is  introduced  from  a  later  part  of  Saul's  career,  when 
his  disregard  of  the  prophet's  commands  had  become  too  marked 
to  be  endured.  As  inserted  here  it  is  intended  to  form  the  sequel 
to  10:8,  which,  as  was  noted  in  Section  XXI,  appears  out  of  place. 
Vs.  I,  "thirty  years  old":  As  noted  in  the  margin,  the  text  really 
reads  "Saul  was  [  ]  years  old  when  he  began  to  reign,  and 

he  reigned  [  ]  and  two  years."     Several  of  the  versions 

reject  the  verse  entirely,  others  supply  the  conjecture  "thirty." 
But  the  following  verse  shows  that  such  a  reading  is  wrong,  for 
there  Jonathan  his  son  is  old  enough  to  command  a  section  of  the 
army.  Vs.  2,  "chose  him  three  thousand  men»":  Here  at  the 
opening  of  his  reign  Saul  selected  a  body  of  men  to  serve  against 
no 


Saul's    Sacrifice  hi 

3  the  people  he  sent  every  man  to  his  tent.  And  Jona- 
than smote  the  garrison  of  the  Philistines  that  was 
in  Geba,  and  the  Philistines  heard  of  it.  And  Saul 
blew  the  trumpet  throughout  all  the  land,  saying, 

4  Let  the  Hebrews  hear.  And  all  Israel  heard  say  that 
Saul  had  smitten  the  garrison  of  the  Philistines,  and 
that  Israel  also  was  had  in  abomination  with  the 
Philistines. 

And  the  people  were  gathered  together  after  Saul 


the  Philistines.  "With  Saul  in  Michmash"t:  a  rock  command- 
ing the  northern  side  of  the  gorge  which  ran  down  from  the 
highlands  to  the  Jordan  valley,  a  few  miles  north  of  Jerusalem. 
"Bether'f:  well  adapted  to  purposes  of  defense,  as  being  high, 
and  not  far  from  the  rest  of  the  army.  "With  Jonathanf  in 
Gibeah":  Perhaps  the  marginal  reading  "Geba"t  is  to  be  pre- 
ferred. Geba  was  a  cliff  or  wall  of  rock  on  the  south  side  of  the 
gorge  opposite  Michmash.  Gibeah  of  Benjamin,  the  home  of 
Saul,  was  three  or  four  miles  southwest.  "Every  man  to  his 
tent " :  The  events  just  recorded  happened  at  the  opening  of  Saul's 
reign.  He  kept  a  few  troops  for  garrison  duty,  and  dismissed  the 
rest.  Vs.  3,  "smote  the  garrison":  the  event  that  started  hos- 
tilities. If  the  proper  reading  in  vs.  2  is  "  Gibeah,"  then  Jonathan 
crossed  to  Geba,  and  struck  the  blow.  If  "Geba"  is  preferred, 
then  this  event  was  the  cause  of  his  having  his  force  at  the  town 
where  the  Philistines  had  been.  "Saul  blew  the  trumpet":  The 
deed  of  Jonathan  in  attacking  the  residents  or  garrison  at  Geba 
would  be  sure  to  rouse  the  Philistines  to  revenge.  Saul's  forces 
must  be  summoned  at  once.  Vs.  4,  "had  in  abomination":  had 
stirred  up  the  anger  of  the  Philistines. 

"After  Saul  to  Gilgal":  at  this  point  begins  the  story  which 
interrupts  the  sequence  of  the  narrative,  and  seems  out  of  harmony 
with  the  remaining  facts.  Saul  would  hardly  take  his  forces  so 
far  north  as  upper  Gilgal  at  such  a  crisis,  much  less  would  he 


112  Samuel 

« 

to  Gilgal.  And  the  Philistines  assembled  themselves  5 
together  to  fight  with  Israel,  thirty  thousand  chariots, 
and  six  thousand  horsemen,  and  people  as  the  sand 
which  is  on  the  sea  shore  in  multitude:  and  they 
came  up,  and  pitched  in  Michmash,  eastward  of 
Beth-aven.  When  the  men  of  Israel  saw  that  they  6 
were  in  a  strait  (for  the  people  were  distressed), 
then  the  people  did  hide  themselves  in  caves,  and 
3  Or.  holes  in  thickets,  and  in  rocks,  and  in  ^holds,  and  in  ^pits. 
Now  some  of  the  Hebrews  had  gone  over  Jordan  7 


abandon  the  highlands  by  retreating  to  the  Gilgal  in  the  Jordan 
valley.  Vs.  5,  "thirty  thousand  chariots":  Chariots  corresponded 
to  the  heavy  artillery  of  modern  armies;  the  numbers  are  of 
course  inconceivable.  In  fact  it  would  be  difficult  to  use  chariots 
at  all  in  the  rough  country  north  of  Jerusalem.  "  Beth-aven  "f: 
not  far  from  Bethel.  Vs.  6,  "did  hide  themselves":  The  terror  of 
the  Hebrews  here  described  lends  color  to  the  suggestion  that  this 
account  refers  to  events  late  in  the  reign  of  Saul,  when  his  king- 
dom was  tottering  to  its  fall.  At  first,  especially  just  after  the 
successful  campaign  of  Jabesh-gilead,  matters  were  much  more 
hopeful.  "Gadf  and  Gilead"t:  regions  east  of  the  Jordan, 
where  there  would  be  less  danger  of  pursuit  by  their  foes.  Vs.  8, 
"Samuel  came  not":  It  is  apparent  that  this  interpolated  section 
(vss.  4&-i5a)  is  intended  to  follow  io:8  as  its  sequel  and  to  explain 
the  rejection  of  Saul  as  king.  But  its  misplacement  at  the  open- 
ing of  Saul's  reign  deprives  it  of  its  significance  as  one  of  the  cul- 
minating acts  of  disobedience  in  a  reign  which  grew  increasingly 
negligent  of  the  prophet's  advice  and  commands.  Here  the  con- 
duct of  Saul  in  not  waiting  for  Samuel  after  the  expiration  of  the 
time  set  by  the  prophet  seems  natural  and  necessary,  considering 
the  hourly  loss  of  soldiers  through  desertion.  Vs.  9,  "he  offered 
the  burnt  offering":  It  appears  that  his  sin  as  viewed  by  Samuel 
did  not  consist  in  offering  the  sacrifice  himself,  for  David  did  the 


Saul's    Sacrifice 


113 


to  the  land  of  Gad  and  Gilead;  but  as  for  Saul,  he 

was  yet  in  Gilgal,  and  all  the  people  followed  him 

trembling. 
8      And  he  tarried  seven  days,  according  to  the  set 

time  that  Samuel  had  appointed :   but  Samuel  came 
.    not  to  Gilgal;    and  the  people  were  scattered  from 


9  him.     And  Saul  said.  Bring  hither  the  burnt  offering 
to  me,  and  the  peace  offerings.     And  he  offered  the 

10  burnt  offering.  And  it  came  to  pass  that,  as  soon  as 
he  had  made  an  end  of  offering  the  burnt  offering, 
behold,  Samuel  came;  and  Saul  went  out  to  meet  him 

11  that  he  might  salute  him.  And  Samuel  said.  What 
hast  thou  done  ?  And  Saul  said.  Because  I  saw  that 
the  people  were  scattered  from  me,  and  that  thou 


114  Samuel 

earnest  not  within  the  days  appointed,  and  that  the 
Philistines  assembled  themselves  together  at  Mich- 
mash;  therefore  said  I,  Now  will  the  Philistines  come  12 
down  upon  me  to  Gilgal,  and  I  have  not  intreated 
the  favour  of  the  Lord:   I  forced  myself  therefore, 
and  offered  the  burnt  offering.     And  Samuel  said  to  13 
Saul,  Thou  hast  done  foolishly:   thou  hast  not  kept 
the  commandment  of  the  Lord  thy  God,  which  he 
commanded  thee:    for  now  would  the  Lord  have 
established  thy  kingdom  upon  Israel  for  ever.     But  14 
now  thy  kingdom  shall  not  continue:  the  Lord  hath 
sought  him  a  man  after  his  own  heart,  and  the  Lord 
hath  appointed  him  to  be  prince  over  his  people, 
because  thou  hast  not  kept  that  which  the  Lord 
commanded  thee. 

And  Samuel  arose,  and  gat  him  up  from  Gilgal  15 
unto  Gibeah  of  Benjamin. 


same,  but  in  failing  to  wait  till  Samuel's  arrival.  Vs.  12,  "have 
not  entreated":  the  act  of  solemn  consecration  before  battle.  Vs. 
14,  "thy  kingdom  shall  not  continue":  That  Samuel  had  ample 
cause  to  condemn  Saul's  conduct  in  the  later  years  of  his  reign 
seems  apparent.  But  unless  the  present  instance  was  intended 
to  be  a  mere  arbitrary  test  of  exact  obedience,  the  right  rather  lies 
with  Saul.  "  After  his  own  heart " :  These  words  apply  to  David, 
and  indicate  that  already  he  had  been  selected,  although  the  reign 
of  Saul  continued  many  years.  David  was  a  man  "after  God's 
own  heart,"  not  in  the  sense  of  perfection  of  character,  either  then 
or  later  in  his  life,  but  because  of  his  devotion  to  the  divine  purpose 
to  be  realized  through  the  nation.  The  special  object  of  this 
section  is  to  teach  the  necessity  of  obedience;   and  no  doubt  in  its 


Saul's    Sacrifice  115 

original  setting  this  part  of  the  narrative  gained  impressiveness 
from  other  features  in  the  life  of  Saul  not  included  in  our  records. 

QUESTIONS 
(i)*  What  difficulties  are  found  in  vs.  i  ?  (2)  How  large 
a  force  did  Saul  select  as  a  standing  army  ?  (3)  WTiere  were 
these  forces  placed?  What  did  he  do  with  the  rest?  (4) 
What  exploit  was  performed  by  Jonathan?  What  was  its 
effect  upon  the  Philistines  ?  (5)  What  did  Saul  do  ?  Why  ? 
(6)  Why  is  it  said  in  vs.  2  that  Jonathan  smote  the  garrison, 
and  in  vs.  3.  that  Saul  did  it?  (7)  What  was  the  feeling  of 
the  Philistines  toward  Israel  as  the  result  of  these  things? 

(8)*  What  are  some  of  the  reasons  for  regarding  4-150  as 
a  later  insertion  ?  What  is  the  scene  of  these  verses  ?  (9)  Is 
there  reason  to  believe  that  the  numbers  in  vs.  5  are  exag- 
gerated ?  (10)  Where  did  the  Philistines  encamp?  (11) 
How  did  this  raid  of  the  Philistines  affect  the  Hebrews  ?  What 
did  they  do?  (12)  Does  not  this  terror  seem  strange  after 
Saul's  recent  victory  over  Ammon  (11)  ?  (13)*  Why  did  Saul 
wait  seven  days  for  Samuel  ?  (14)  How  did  he  finally  prepare 
for  battle?  (15)*  Why  did  Samuel  disapprove  of  Saul's 
conduct?  (16)  What  startling  announcement  did  Samuel 
make  to  Saul?  (17)*  Did  Saul's  conduct  on  this  occasion 
alone  justify  such  a  reproof?  (18)  May  there  have  been, 
however,  other  and  more  serious  acts  of  wrong-doing,  of  which 
this  was  but  the  climax  ?  (19)*  Who  was  the  "man  after  God's 
heart"?  (20)  Had  he  been  chosen  king  yet?  (21)  If  not, 
why  did  Samuel  say,  "The  Lord  hath  appointed  him"? 
(22)  Setting  aside  the  question  whether  Saul's  conduct  on 
this  occasion  was  suJQ&cient  reason  for  deposing  him  from  the 
kingship,  what  is  true  in  general  about  so-called  small  faults  ? 
May  they  ruin  an  otherwise  promising  life  ?  Can  you  mention 
examples  ?  (23)  Are  there  times  when  seemingly  small  errors 
involve  grave  consequences  ?  (24)  Can  you  state  a  principle 
of  life  that  would  be  always  safe  to  follow  ? 


SECTION  XXVI 

PHILISTINE  OPPRESSION,    I   SAM.    i3:is&-23 

And  Saul  numbered  the  people  that  were  present 
with  him,  about  six  hundred  men.  And  Saul,  and  i6 
Jonathan  his  son,  and  the  people  that  were  present 
with  them,  abode  in  Geba  of  Benjamin:  but  the 
Philistines  encamped  in  Michmash.  And  the  17 
spoilers  came  out  of  the  camp  of  the  Philistines  in 
three  companies:  one  company  turned  unto  the 
way  that  leadeth  to  Ophrah,  unto  the  land  of  Shual: 

EXPLANATORY  NOTES 
This  section  continues  the  narrative  of  13:1-40.  It  describes 
the  policy  of  the  Philistines  in  reducing  the  land  by  plundering, 
and  adds  a  note  describing  a  supposed  disarming  of  the  people  by 
their  oppressors,  vss.  19-22,  which,  however,  must  describe  con- 
ditions very  local  to  the  region  of  the  Philistine  garrison.  The 
narrative  as  a  whole  continues  the  story  of  Saul's  life  as  begun  in 
9:1 — 10:16,  Vs.  15,  "about  six  hundred  men":  This  number  is 
again  mentioned  in  14: 2.  "Abode  in  Geba":  In  the  next  chapter 
(14:2)  Saul  is  in  Gibeah,  but  the  true  reading  there  is  probably 
"Geba."  "Encamped  in  Michmash":  The  Philistines  had 
gathered  in  sufficient  force  to  compel  Saul  to  leave  the  place  (cf. 
13:2).  Vs.  17,  "spoilers  came  out":  One  of  the  best  means  of 
subduing  a  country  is  to  devastate  it  and  thus  reduce  its  people 
to  poverty;  on  this  principle  the  Philistines  were  proceeding.  "To 
Ophra":  a  place  northeast  of  Bethel,  and  almost  directly  north  of 
Michmash;  the  land  of  Shual  is  not  otherwise  known.  Vs.  18, 
"the  way  to  Beth-horon"t:  the  famous  town  where  Joshua 
defeated  the  Canaanites,  east  of  Michmash.  "Toward  the  wilder- 
ness:" This  otherwise  unknown  valley  ran  from  the  central  ridge 
eastward  toward  the  Jordan.  Vs.  ig,  "no  smith":  This  drastic 
n6 


Philistine    Oppression       117 

18  and  another  company  turned  the  way  to  Beth-horon: 
and  another  company  turned  the  way  of  the  border 
that  looketh  down  upon  the  valley  of  Zeboim  toward 
the  wilderness. 


A  MATTOCK 


A  SHOVEL  OR  SPADE 

19  Now  there  was  no  smith  found  throughout  all  the 
land  of  Israel:    for  the  Philistines  said,   Lest  the 

20  Hebrews  make  them  swords  or  spears:    but  all  the 


ii8  Samuel 

Israelites  went  down  to  the  Philistines,  to  sharpen 
every  man  his  share,  and  his  coulter,  and  his  axe, 
and    his    mattock,   yet    they    had    a    file    for    the  21 
mattocks,  and  for  the  coulters,  and  for  the  forks, 
and  for  the  axes;   and  to  set  the  goads.     So  it  came  22 
to  pass  in  the  day  of  battle,  that  there  was  neither 
sword  nor  spear  found  in  the  hand  of  any  of  the  peo- 
ple that  were  with  Saul  and  Jonathan:    but  with 
Saul  and  with  Jonathan  his  son  was  there  found. 
And  the  garrison  of  the  Philistines  went  out  unto  the  2j 
pass  of  Michmash. 


method  could  hardly  have  been  enforced  over  more  than  a  limited 
territory.  Vs.  20,  "went  down  to  the  Philistines":  The  central 
ridge  of  Palestine  is  much  higher  than  the  sea  plain  on  which  the 
Philistines  lived.  Vs.  21,  "had  a  file":  The  text  of  this  verse  is 
very  uncertain;  this  translation  is  merely  a  conjecture.  Vs.  22, 
"neither  sword  nor  spear":  It  seems  difficult  to  understand  this 
of  the  early  days  of  Saul's  reign,  when  he  chose  his  forces  to  watch 
the  land.  Vs.  23,  "unto  the  pass  of  Michmash":  This  goes  back 
to  describe  again  the  occupation  of  the  crag  of  Michmash  (vs.  16) 
after  speaking  of  the  raiders.  The  section  (especially  with  the 
addition  of  vss.  19-22)  emphasizes  the  difficulty  of  the  Israelite 
position,  and  prepares  us  to  appreciate  the  providential  nature 
of  the  approaching  deliverance. 

QUESTIONS 
(i)  How  many  soldiers  did  Saul  have?  (2)  Was  he  losing 
or  gaining  troops?  (3)*  What  was  the  position  of  the  two 
armies?  (4)  W^hat  did  the  Philistines  do  in  order  to  reduce 
the  country?  Do  you  think  it  right  to  destroy  trees,  crops, 
etc.,  in  order  to  gain  advantage  over  the  people  who  live  in  the 
land?     Are  such  methods  common  in  war?     As  the  w'orld 


Philistine    Oppression       119 

grows  more  enlightened  do  you  think  such  ways  of  injuring 
an  enemy  will  be  abandoned?  (5)  What  directions  did  the 
three  bands  of  raiders  take  ?  (6)*  Why  were  there  no  black- 
smiths? (7)  Was  "all  the  land  of  Israel"  a  very  large  region 
at  this  time  ?  (8)  Where  did  the  Hebrews  go  to  sharpen  tools  ? 
(9)*  What  implements  needed  sharpening?  (10)  What  was 
the  result  of  this  oppressive  rule  (cf.  Judg.  5:8)  ?  (11)  How 
did  Saul  and  Jonathan  differ  from  the  rest  of  the  nation  ? 
(12)*  What  place  was  taken  by  the  Philistine  garrison?  (13) 
Would  it  not  be  counted  a  very  great  deliverance  which  could 
rescue  Israel  from  such  an  unhappy  condition  ?  (14)  Can  you 
think  of  other  groups  of  people  who  have  been  similarly  mis- 
treated by  oppressors?  (15)  Were  the  colonies  in  the  time 
of  the  Revolution  an  example  ?  The  slaves  before  the  war  ? 
Cuba  under  Spanish  rule?  (16)  What  can  be  done  in  such 
a  case  ? 


SECTION  XXVII 

JONATHAN'S   EXPLOIT,    I   SAM.    14:1-16 

Now  it  fell  upon  a  day,  that  Jonathan  the  son  of  14 
Saul  said  unto  the  young  man  that  bare  his  armour, 
Come  and  let  us  go  over  to  the  Philistines'  garrison, 
that  is  on  yonder  side.     But  he  told  not  his  father. 
And  Saul  abode  in  the  uttermost  part  of  Gibeah  2 
under  the  pomegranate  tree  which  is  in  Migron:  and 
the  people  that  were  with  him  were  about  six  hundred 
men;    and  Ahijah,  the  son   of  Ahitub,   Ichabod's  3 
brother,  the  son  of  Phinehas,  the  son  of  Eli,  the  priest 
of  the  Lord  in  Shiloh,  wearing  an  ephod.     And  the 

EXPLANATORY  NOTES 
The  section  continues  the  Judean  story  of  Saul's  life.  Jona- 
than, the  son  of  Saul,  impatient  of  inactivity,  undertakes  a  hazard- 
ous exploit  without  his  father's  knowledge  and  achieves  a  signal 
victory.  Vs.  i,  "let  us  go  over":  The  two  camps  were  on  oppo- 
site sides  of  the  valley,  on  high  ground.  Vs.  2,  "in  Gibeah": 
Probably  "Geba"t  is  the  better  reading.  Geba  and  Michmash 
were  the  two  opposing  cliffs.  "Under  the  pomegranate":  proba- 
ably  a  well-known  tree,  deemed  sacred,  as  trees  often  were.  In 
Section  XXII  Saul  sits  under  a  tamarisk.  "In  Migron":  prob- 
ably "the  threshing-floor."  Such  heights  were  used  for  that 
purpose.  Vs.  3,  Ichabod'sf  brother":  This  recalls  the  birth 
of  Ichabod  (4:21)  on  the  day  that  his  father  and  mother  both 
died.  "The  priest  of  the  Lord  in  Shiloh "f:  This  refers  to  Elif, 
not  Ahijah,  as  Shiloh  was  destroyed  at  the  time  the  ark  was  taken 
(4:10,  11).  "Wearing  an  ephod"t:  This  refers  to  Ahijah;  he 
was  priest  at  the  time.  The  word  translated  "wearing"  means 
120 


Jonathan's    Exploit  121 

4  people  knew  not  that  Jonathan  was  gone.  And 
between  the  passes,  by  which  Jonathan  sought  to  go 
over  unto  the  Philistines'  garrison,  there  was  a  rocky 
crag  on  the  one  side,  and  a  rocky  crag  on  the  other 
side:   and  the  name  of  the  one  was  Bozez,  and  the 

5  name  of  the  other  Seneh.  The  one  crag  rose  up  on 
the  north  in  front  of  Michmash,  and  the  other  on  the 

6  south  in  front  of  Geba.  And  Jonathan  said  to  the 
young  man  that  bare  his  armour,  Come  and  let  us 

.  go  over  unto  the  garrison  of  these  uncircumcised :  it 
may  be  that  the  Lord  will  work  for  us :  for  there  is 
no  restraint  to  the  Lord  to  save  by  many  or  by  few. 

7  And  his  armourbearer  said  unto  him,  Do  all  that  is 
in  thine  heart;    turn  thee,  behold  I  am  with  thee 

8  according  to  thy  heart.  Then  said  Jonathan,  Be- 
hold, we  will  pass  over  unto  the  men,  and  we  will 

9  discover  ourselves  unto  them.  If  they  say  thus  unto 
us,  Tarry  until  we  come  to  you;   then  we  will  stand 

10  still  in  our  place,  and  will  not  go  up  unto  them.     But 


also  "carrying."  If  the  ephod  was  an  image,  as  seems  probable, 
the  latter  is  the  better  translation.  Vs.  4,  "a  rocky  crag":  The 
paths  on  either  side  that  led  down  from  the  heights  into  the  valley 
left  between  them  a  crag.  "Bozez  ....  Seneh":  "Shining" 
and  "thorny"  are  perhaps  the  meanings  of  the  two  words.  Vs.  6, 
"these  uncircumcised":  applied  only  to  the  Philistines  by  the 
Hebrews,  as  a  term  of  reproach.  "No  restraint":  Mere  numbers 
count  for  nothing  with  God.  Vs.  9,  "tarry  until  we  come": 
Jonathan  proposed  to  test  the  probability  of  success  by  an  omen 
or  sign  (cf.  Gen.  24: 14).  If  the  Philistines  started  to  come  down, 
Jonathan  and  his  companion  would  understand  that  it  was  unwise 


122  Samuel 

if  they  say  thus,  Come  up  unto  us;  then  we  will  go 
up:  for  the  Lord  hath  delivered  them  into  our  hand: 
and  this  shall  be  the  sign  unto  us.     And  both  of  ii 
them  discovered  themselves  unto  the  garrison  of  the 
Philistines :  and  the  Philistines  said,  Behold,  the  He- 
brews come  forth  out  of  the  holes  where  they  had 
hid   themselves.      And    the   men    of    the    garrison  12 
answered  Jonathan  and  his  armourbearer,  and  said, 
Come  up  to  us  and  we  will  shew  you  a  thing.     And 
Jonathan  said  unto  his  armourbearer,  Come  up  after 
me:  for  the  Lord  hath  delivered  them  into  the  hand 
of    Israel.     And    Jonathan    climbed    up    upon    his  13 
hands  and  upon  his  feet,  and  his  armourbearer  after 
him:  and  they  fell  before  Jonathan;  and  his  armour- 
bearer  slew  them  after  him.     And  that  first  slaughter,  14 
which  Jonathan  and  his  armourbearer  made,  was 
about  twenty  men,  within  as  it  were  ^half  a  furrow's 
length  in  an  acre  of  land.     And  there  was  a  trembling  15 
in  the  camp,  in  the  field,  and  among  all  the  people; 
the  garrison,  and  the  spoilers,  they  also  trembled: 
and  the  earth  quaked;    so  there  was  an  exceeding 
great   trembling.     And   the   watchmen   of   Saul   in  16 
Gibeah  of  Benjamin  looked;  and  behold,  the  multi- 
tude melted  away,  and  they  went  hither  and  thither. 

to  make  the  attempt  they  had  in  mind.  Vs.  11,  "out  of  the  holes": 
The  terror  felt  for  the  Philistines  had  caused  many  to  hide  in  this 
manner  (13:6).  Vs.  12,  "show  you  a  thing":  A  taunting,  derisive 
challenge.  Vs.  13,  "climbed  up":  The  path  was  very  steep.  "They 
fell  before  Jonathan":    Probably  there  were  only  a  few  of  the 


Jonathan's    Exploit  123 

Philistines  out  at  the  edge  of  the  rock,  and  they  were  panic-stricken, 
thinking  there  must  be  other  Hebrews  behind  the  two.  Vs.  14, 
"that  first  slaughter":  the  one  before  the  panic  became  general. 
Vs.  15,  "in  the  field":  Some  of  the  Philistines  were  yet  in  the 
camp  in  the  early  morning;  others  had  gone  out  on  raids.  "  Earth 
quaked":  This  would  indicate  the  author's  belief  that  there  was 
divine  assistance  to  the  Hebrew  warriors.  In  the  terror  of  the 
moment  the  Philistine  force  was  thrown  into  confusion. 

QUESTIONS 

(i)  Whom  did  Jonathan  take  into  his  confidence?  (2) 
What  did  he  propose?  Was  this  merely  the  ambition  of 
youth,  or  did  he  believe  it  was  wrong  to  remain  inactive? 
(3)  Was  not  this  plan  very  dangerous  ?  Was  it  wise  to  under- 
take it?  (4)*  If  it  had  failed,  what  would  have  been 
thought  of  it  ?  How  can  one  decide  when  to  take  such  a  risk 
in  the  enterprises  of  life,  and  when  to  remain  inactive?  Is 
prayer  one  of  the  means  of  deciding  such  questions  ?  (5)  How 
were  the  two  camps  located  ?  (6)  Why  did  not  Jonathan  tell 
his  father  of  his  purpose  ?  (7)  Where  was  Saul  ?  (8)  Who 
were  with  him  ?  (9)*  Why  was  he  thus  inactive  ?  (10)  Who 
was  priest?  (11)  What  was  the  symbol  of  the  priesthood? 
(12)  What  is  an  ephod?  (13)  Who  was  Ichabod?  (14)* 
What  had  happened  at  Shiloh?  (15)  Who  knew  of  Jona- 
than's departure?  (16)*  Describe  the  position  of  the  two 
camps  and  the  ground  between  them.  (17)  What  were  the 
names  of  the  two  rocks  ?  How  were  they  located  ?  (18)  What 
did  Jonathan  say  to  his  armor-bearer?  (19)  What  was  the 
young  man's  reply?  (20)*  What  qualities  does  it  show? 
Do  you  think  such  loyalty  and  courage  admirable?  (21) 
What  test  did  Jonathan  propose?  (22)  Was  this  right? 
(23)*  Could  he  be  sure  such  a  test  would  work  properly? 
(24)  Would  it  be  safe  to  employ  it  today  ?  (25)  What  did  the 
Philistines  think  when  they  saw  the  two  men  ?  (26)  What 
was  it  that  determined  Jonathan  to  go  up  ?     (27)  Was  it  hard 


124 


Samuel 


or  easy  climbing?  (28)  What  happened  when  they  reached 
the  top  ?  (29)*  How  do  you  account  for  this  strange  victory  ? 
(30)  What  do  you  think  is  the  best  lesson  to  be  drawn  from 
this  section  ?  (31)  If  the  methods  of  seeking  and  obtaining 
divine  guidance,  illustrated  in  this  section  are  not  such  as  we 
should  follow  today,  what  better  ways  are  available  for  us? 
Cf.  for  example  Jas.  1:5. 


AN  ANCIENT  ALTAR 


ephod.    For  he 
wore  the  ephod 
at  that  lime 
before  Israel) 


SECTION  XXVIII 

SAUL'S   DEFEAT   OF   THE   PHILISTINES,    I   SAM. 
14:17-35 

17  Then  said  Saul  unto  the  people  that  were  with  him, 
Number  now,  and  see  who  is  gone  from  us.  And 
when  they  had  numbered,  behold,  Jonathan  and  his 

18  armourbearer  were  not  there.  And  Saul  said  unto 
Ahiiah,  'Brinof  hither  the  ark  of  God.     For  the  ark   'TheScpt 

•"        '  °  has,  Bring 

of  God  was  there  at  that  time  with  the  children  of  ^Jjf'J^i. 

19  Israel.  And  it  came  to  pass,  while  Saul  talked  unto 
the  priest,  that  the  tumult  that  was  in  the  camp  of  the 
Philistines  went  on  and  increased:    and  Saul  said 

20  unto  the  priest,  Withdraw  thine  hand.  And  Saul 
and  all  the  people  that  were  with  him  were  gathered 

EXPLANATORY  NOTES 
The  narrative  of  the  early  Judean  story  of  Saul  is  con-' 
tinued  in  this  section.  Vs.  17,  "Number  now":  search  and 
see  who  is  absent.  The  result  was  the  discovery  that  the  only 
ones  who  had  left  Saul's  camp  were  Jonathan  and  his  assistant. 
Vs.  18,  "bring  hither  the  ark"t:  The  better  reading  is  " ephod "f 
(see  margin).  They  would  be  unlikely  to  take  the  ark  into  battle 
after  the  events  of  I  Sam.,  chap.  4.  The  ephod  was  used  by  the 
priest  Ahijah  in  learning  the  will  of  God.  Vs.  19,  "tumult  .... 
increased":  On  the  opposite  height  Saul  could  see  the  growing 
confusion  among  the  Philistines.  "Withdraw  thine  hand": 
cease  the  inquiry.  Saul  became  impatient  for  action.  Vs.  20, 
"very  great  discomfiture":  Saul  and  his  force  rushed  down  the 
hill  and  across  the  valley  to  the  camp  of  their  enemies  on  the  other 
hill,  where  they  found  everything  in  confusion,  and  the  Philistines 

125 


126  Samuel 

together,  and  came  to  the  battle:  and,  behold,  every 
man's  sword  was  against  his  fellow,  and  there  was 
a  very  great  discomfiture.  Now  the  Hebrews  that  21 
were  with  the  Philistines  as  beforetime,  which  went 
»  Or,  in  the  up  with  them  2 into  the  camp  from  the  country  round 
about  about;  even  they  also  turned  to  be  with  the  Israelites 

that  were  with  Saul  and  Jonathan.     Likewise  all  the  22 
men  of  Israel  which  had  hid  themselves  in  the  hill 
country  of  Ephraim,  when  they  heard  that  the  Philis- 
tines fled,  even  they  also  followed  hard  after  them  in 
the  battle.     So  the  Lord  saved  Israel  that  day:  and  23 
the  battle  passed  over  by  Beth-aven.     And  the  men  24 
of  Israel  were  distressed  that  day :  but  Saul  adjured 
the  people,  saying,  Cursed  be  the  man  that  eateth 
any  food  until  it  be  evening,  and  I  be  avenged  on 
mine  enemies.     So  none  of  the  people  tasted  food. 
And  aU  the  people  came  into  the  forest;   and  there  25 
was  honey  upon  the  ground.     And  when  the  people  26 
were    come    unto    the    forest,    behold,    the    honey 
dropped:    but  no  man  put  his  hand  to  his  mouth; 


bringing  about  their  own  defeat  (cf.  Judg.  7 :  22).  Vs.  21,  "turned 
to  be  with  the  Israelites:"  The  Philistines  had  forced  many  of 
the  Hebrews  to  fight  in  their  army;  these  now  deserted  to  their 
brethren  when  the  occasion  offered.  Vs.  22,  "followed  hard 
after  them":  Many  of  the  Israelites  had  hid  themselves  for  fear 
of  the  Philistines  (13:6,  7);  these  now  came  out  and  joined  in  the 
pursuit  of  their  enemies  (cf .  Judg.  7 :  23).  Vs.  23,  "  by  Beth-aven  " : 
Some  read  "  Beth-horon, "  a  town  on  the  western  border  of  the 
highland  region.  Vs.  24,  "Cursed  be  the  man":  There  were 
two  reasons  for  Saul's  prohibition,  (i)  that  the  people  might  lose 


Defeat    of    Philistines       127 

27  for  the  people  feared  the  oath.  But  Jonathan  heard 
not  when  his  father  charged  the  people  with  the 
oath:  wherefore  he  put  forth  the  end  of  the  rod 
that  was  in  his  hand,  and  dipped  it  in  the  honey- 
comb, and  put  his  hand  to  his  mouth;   and  his  eyes 

28  were  enlightened.  Then  answered  one  of  the 
people,  and  said,  Thy  father  straitly  charged  the 
people  with  an  oath,  saying.  Cursed  be  the  man  that 
eateth  food  this  day.     And  the  people  were  faint. 

29  Then  said  Jonathan,  My  father  hath  troubled  the 
land:  see,  I  pray  you,  how  mine  eyes  have  been 
enlightened,  because  I  tasted  a  little  of  this  honey. 

30  How  much  more,  if  haply  the  people  had  eaten  freely 
to-day  of  the  spoil  of  their  enemies  which  they  found  ? 

3for  now  hath  there  been  no  great  slaughter  among   » or.  for  had 

there  not  been 

31  the  Philistines.     And  they  smote  of  the  Philistines   «^^^^« 


much 


greater 


that  day  from  Michmash  to  Aijalon:  and  the  people   ^loughter.tic? 

,2  were  very  faint.     And  the  people  flew  upon  the  spoil, 

and  took  sheep,  and  oxen,  and  calves,  and  slew  them 

on  the  ground :  and  the  people  did  eat  them  with  the 


no  time  in  the  pursuit  of  their  foes,  (2)  that  their  abstinence  might 
be  accepted  of  God  as  a  sacrifice,  and  so  bring  complete  victory. 
Vs.  26,  "the  people  feared  the  oath":  Wild  honey  was  found  by 
the  Hebrews  in  their  pursuit,  but  they  dared  not  eat  it  because  of 
the  curse.  Vs.  27,  "his  eyes  were  enlightened":  Jonathan, 
knowing  nothing  of  his  father's  prohibition,  took  some  of  the 
honey  as  he  went  and  gained  new  strength.  Vs.  29,  "troubled 
the  land":  Jonathan  thought  his  father's  curse  unnecessary 
and  harmful.  The  people  were  suffering  and  faint,  and  a  little 
food  would  have  helped  them  gain  a  more  complete  victory.     Vs. 


128  Samuel 

blood.     Then  they  told  Saul,  saying,  Behold,  the  S3 
people  sin  against  the  Lord  in  that  they  eat  with  the 
blood.     And  he  said.  Ye  have  dealt  treacherously  : 
roll  a  great  stone  unto  me  this  day.     And  Saul  said,  34 
Disperse  yourselves  among  the  people,  and  say  unto 
them.  Bring  me  hither  every  man  his  ox,  and  every 
man  his  sheep,  and  slay  them  here  and  eat ;  and  sin 
not  against  the  Lord  in  eating  with  the  blood.     And 
all  the  people  brought  every  man  his  ox  with  him 
that  night,  and  slew  them  there.     And  Saul  built  an  35 
altar  unto  the  Lord:    the  same  was  the  first  altar 
that  he  built  unto  the  Lord. 


31,  "from  Michmasht  to  Aijalon"t  :  from  the  center  of  the 
highland  district  down  to  the  lower  region  west,  in  the  direction 
of  Philistia.  Vs.  32,  "with  the  blood":  So  hungry  were  the 
people  that  when  the  spoil  of  the  enemy  fell  into  their  hands,  they 
did  not  wait  for  the  sacrificial  killing.  Vs.  ^t,,  "dealt  treacher- 
ously": disregarded  the  customs  prescribed.  "Roll  a  great 
stone":  such  a  stone  as  would  serve  as  an  altar  where  the  animals 
could  be  slain.  Vs.  35,  "the  first  altar":  The  author  implies 
that  Saul  built  other  altars  later,  but  no  mention  is  made  of  them. 

QUESTIONS 
(i)*  Where  was  Saul  at  the  opening  of  this  section  ?  (2) 
Why  did  he  conjecture  that  anyone  had  left  his  army?  Or 
was  he  merely  anxious  to  know  how  strong  his  forces  were  ? 
(3)  Who  were  found  to  be  missing?  (4)  Whom  did  Saul 
summon?  (5)*  What  was  the  ephod  used  for?  (6)  Why 
did  not  Saul  wait  for  the  answer  from  the  priest?  Was  it 
because  of  mere  impatience  or  did  he  think  valuable  time 
was  being  lost  ?  Is  this  a  further  indication  of  Saul's  impatient, 
head-strong  character?     (7)  What  did   Saul  and  the  people 


Defeat    of    Philistines       129 

do  ?  (8)*  What  condition  did  they  find  among  the  Philistines  ? 
(9)  What  new  aUies  did  the  Hebrews  receive?  (10)*  What 
did  those  in  hiding  do  ?  How  far  did  the  battle  line  extend  ? 
(11)  What  caused  the  distress  of  the  Hebrews  that  day? 
(12)*  What  was  Saul's  motive  in  forbidding  the  people  to 
eat?  (13)  Was  it  a  wise  or  unwise  measure?  (14)  What 
did  they  find  in  the  forest  ?  Why  did  they  not  eat  the  honey  ? 
(15)  What  exception  was  there  to  this  abstinence?  (16)* 
Why  did  Jonathan  eat  contrary  to  Saul's  orders  ?  (17)  What 
was  the  effect  upon  him  ?  (18)  What  was  his  opinion  of  his 
father's  command?  (19)*  Do  you  think  he  understood  his 
father's  reasons  for  the  oath?  (20)  Did  Jonathan  appear 
to  think  the  victory  unsatisfactory?  (21)  How  far  did  the 
Hebrews  pursue  the  Philistines?  (22)  Do  you  think  this 
was  a  smaller  victory  than  might  have  been  expected  ?  (23) 
What  was  the  condition  of  the  people  ?  (24)*  How  did  they 
satisfy  themselves  ?  (25)  What  was  the  sin  in  this  conduct  ? 
Was  there  a  law  against  eating  meat  which  had  not  been 
drained  of  blood?  (26)  What  did  Saul  do  in  this  case? 
(27)  What  message  did  he  send  to  the  people?  (28)  Is  the 
altar  mentioned  in  vs.  35  the  same  as  the  stone  of  vs.  ss  ? 
(29)*  What  causes  contributed  to  Israel's  victory?  (30) 
Do  the  events  of  the  lesson  reflect  credit  or  discredit  upon 
Saul?  Upon  Jonathan?  (31)  Do  you  think  the  sympathy 
of  the  writer  was  with  Saul  or  with  Jonathan  ?  (32)  If  Jona- 
than had  known  of  his  father's  command  do  you  think  he 
would  have  been  justified  in  disobeying  it  under  any  circum- 
stances? iss)  Which  is  of  greater  importance,  obedience 
and  the  fine  discipline  that  it  brings,  or  success  ? 


SECTION  XXIX 

JONATHAN'S   DELIVERANCE,    I   SAM.    14:36-46 

And  Saul  said,  Let  us  go  down  after  the  Philistines  36 
by  night,  and  spoil  them  until  the  morning  light,  and 
let  us  not  leave  a  man  of  them.     And  they  said.  Do 
whatsoever  seemeth  good  unto  thee.     Then  said  the 
priest,   Let  us  draw  near  hither  unto  God.     And  37 
Saul  asked  counsel  of  God,  Shall  I  go  down  after 
the  Philistines  ?  wilt  thou  deliver  them  into  the  hand 
of  Israel  ?     But  he  answered  him  not  that  day.    And  s^ 
Saul  said.  Draw  nigh  hither,  all  ye  chiefs  of  the 
people:    and  know  and  see  wherein  this  sin  hath 
been  this  day.     For,  as  the  Lord  liveth,  which  saveth  39 
Israel,  though  it  be  in  Jonathan  my  son,  he  shall 
surely  die.     But  there  was  not  a  man  among  all  the 
people  that  answered  him.     Then  said  he  unto  all  40 
Israel,  Be  ye  on  one  side,  and  I  and  Jonathan  my  son 

EXPLANATORY  NOTES 

The  early  Judean  narrative  of  Saul's  life  is  continued  in  this 
section.  Vs.  36,  "Let  us  go  down":  Saul  believed  that  the  Philis- 
tines, after  their  defeat  of  that  day,  might  be  completely  routed  by  a 
night  attack.  They  were  probably  encamped  on  the  lower  ground 
to  the  west,  "  Let  us  draw  near":  The  priest  Ahijahf  knew  that 
Saul  had  not  waited  for  an  answer  in  the  morning  (vs.  19),  and 
thought  it  wise  to  consult  the  divine  will.  Vs.  37,  "asked  counsel": 
The  methods  of  divining  permitted  in  Israel  were  the  sacred  lot, 
the  Urim  and  Thummimf  and  the  ephod.  Vs.  38,  "Draw 
nigh":  Saul  was  dismayed  at  receiving  no  answer  and  knew  there 
must  have  been  some  error  committed.  Vs.  39,  "  not  a  man  .... 
130 


Jonathan's    Deliverance    131 

will  be  on  the  other  side.     And  the  people  said  unto 

41  Saul,  Do  what  seemeth  good  unto  thee.     Therefore 

Saul  said  unto  the  Lord,  the  God  of  Israel,  'Shew  the  '  Or.  Give  a 

'  '  perfect  lot 

right.     And  Jonathan  and  Saul  were  taken  by  lot: 

42  but  the  people  escaped.  And  Saul  said,  Cast  lots 
between  me  and  Jonathan  my  son.     And  Jonathan 

43  was  taken.  Then  Saul  said  to  Jonathan,  Tell  me 
what  thou  hast  done.  And  Jonathan  told  him,  and 
said,  I  did  certainly  tasle  a  little  honey  with  the  end 
of  the  rod  that  was  in  mine  hand;  and  lo,  I  must  die. 

44  And  Saul  said,  God  do  so  and  more  also:   for  thou 

45  shalt  surely  die,  Jonathan.  And  the  people  said  unto 
Saul,  Shall  Jonathan  die,  who  hath  wrought  this 
great  salvation  in  Israel  ?  God  forbid :  as  the  Lord 
liveth,  there  shall  not  one  hair  of  his  head  fall  to  the 
ground;    for  he  hath  wrought  with  God  this  day. 

So  the  people  ^rescued  Jonathan,  that  he  died  not.   » Heb. 

46  Then  Saul  went  up  from  following  the  Philistines: 
and  the  Philistines  went  to  their  own  place. 

answered":  The  people  had  followed  Saul  willingly  in  the 
battle  and  in  his  new  plan  of  attack.  In  the  present  crisis  they 
could  only  follow  his  suggestion.  Vs.  41,  "shew  the  right": 
These  words  were  uttered  as  the  priest  cast  the  lot.  Saul  wanted 
to  know  the  truth,  no  matter  what  it  might  be.  Vs.  43,  "lo,  I 
must  die":  It  may  be  supposed  that  Jonathan  spoke  these  words 
either  with  indignation,  condemning  his  father's  vow,  or  with 
noble  self-devotion,  presenting  himself  as  did  the  daughter  of 
Jephthah  (Judg.  11:36),  ready  for  death.  The  latter  is  more 
probable.  Vs.  44,  "thou  shalt  surely  die":  Saul  will  keep  his 
vow,  although  it  takes  the  dearest  of  his  possessions.  One  can 
but  admire  his  Brutus-like  constancy.     Vs.  45,  "the  people  rescued 


132  Samuel 

Jonathan":  In  spite  of  his  oath  Saul  was  powerless  to  execute 
sentence  against  the  will  of  his  army.  No  doubt  he  was  more  than 
satisfied  to  have  his  judgment  set  aside  in  this  case.  Vs.  46,  "Saul 
went  up":  It  was  useless  to  follow  the  Philistines  farther  since  no 
favorable  omen  could  be  gained.  The  two  armies  accordingly 
went  their  respective  ways. 

QUESTIONS 
(i)  What  encouraged  Saul  to  make  a  night  attack  on  the 
Philistines?  (2)*  What  was  the  condition  of  the  Philistine 
army  at  this  time?  (3)  What  did  the  people  say  to  Saul's 
proposal  ?  (4)  What  did  the  priest  suggest  ?  Why  ?  Who 
was  the  priest?  (5)*  What  was  the  method  of  asking  counsel 
of  God?  (6)  Why  was  no  answer  received:  was  it  because 
Saul  had  not  waited  for  a  response  in  the  morning  (vs.  19) 
or  because  Jonathan  had  eaten  the  honey  (vs.  27)  ?  (7)* 
What  effect  did  this  silence  have  upon  Saul  ?  (8)  What  did 
he  do  ?  (9)  What  promise  did  he  make  ?  (10)  Did  the  people 
approve  his  plan?  (n)*  Did  Saul's  procedure  indicate  that 
he  thought  Jonathan  might  be  the  cause  of  the  trouble? 
How?  (12)  How  was  the  lot  cast?  (13)  What  was  the 
result?  (14)*  How  do  you  understand  Jonathan  felt  when 
the  lot  fell  upon  him?  Was  he  resentful,  or  angry,  or  sub- 
missive ?  (15)  Did  Saul  have  the  power  to  release  Jonathan  ? 
(16)  Would  it  have  been  natural  for  him  to  do  so,  as  a  father? 
(17)*  What  was  Saul's  resolution?  Was  this  heroic  or  ob- 
stinate? (18)  What  did  the  people  say?  (19)  Did  they 
have  the  right  to  make  Saul  break  his  oath  ?  (20)*  Do  you 
think  it  would  have  been  right  to  put  Jonathan  to  death? 
(21)  Was  Saul  wrong  in  making  the  vow?  (22)  Do  you 
think  it  is  right  to  break  a  promise  or  pledge  under  any  con- 
dition ?  (23)  What  is  the  lesson  here  taught  on  the  necessity 
of  great  care  in  taking  oaths  or  making  vows  ? 


SECTION   XXX 

SAUL'S   WARS   AND   HOUSEHOLD,   I   SAM.    14:47-52 

47  Now  when  Saul  had  taken  the  kingdom  over  Israel, 
he  fought  against  all  his  enemies  on  every  side: 
against  Moab,  and  against  the  children  of  Ammon, 

and  against  Edom,  and  against  the  ^  kings  of  Zobah,  .  or,king 
and  against  the  Philistines:    and  whithersoever  he 

48  turned  himself,  ^he  vexed  them.  And  he  did  valiant-  .  or,  he  put 
ly,  and  smote  the  Amalekites,  and  delivered  Israel  uJrTe.^The 
out  of  the  hands  of  them  that  spoiled  them.  «L  itWni? 

49  Now  the  sons  of  Saul  were  Jonathan,  and  Ishvi, 


EXPLANATORY  NOTES 
The  section  is  a  summary  of  Saul's  career,  standing  appro- 
priately at  the  end  of  the  chapters  which  relate  the  successful  and 
glorious  events  of  his  reign.  The  later  chapters  tell  of  his  rejec- 
tion, and  such  a  summary  would  be  less  in  place  in  that  connec- 
tion. Vs.  47,  "fought  against  all  his  enemies":  The  picture  of 
Saul  presented  in  this  source,  the  early  Judean  story  of  Saul 
(chaps.  9,  10,  II,  13,  14)  is  noble  and  kingly.  He  was  a  devoted 
ruler  and  a  valiant  protector  of  his  land.  All  neighboring  nations 
felt  the  power  of  his  arms.  "Moab"t:  the  land  lying  east  of  the 
northern  end  of  the  Dead  Sea  and  the  southern  end  of  the  Jordan. 
"Children  of  Ammon"t:the  people  whose  land  lay  north  of  Moab, 
east  of  the  Jordan.  "Edom"t:  the  region  south  and  east  of  the 
Dead  Sea.  "Kings  of  Zobah "f:  a  region  north  of  Ammon.  The 
margin  "king"  is  to  be  preferred.  "  Philistines"t:  These  were 
the  chief  enemies  of  Saul's  kingdom,  and  the  power  that  finally 
overthrew  it.  Vs.  48,  "smote  the  Amalekites "f:  a  people  living 
in  the  south  of  Judah  and  in  the  desert  near  Kadesh.  Vs.  49, 
"sons  of  Saul":    Three  are  named  here,  Jonathan,  Ishvi,  and 

133 


134 


Samuel 


•»  According  to 
some  ancient 
authorities, 
And  Kish  the 
father  of  Saul 
and  N'er  .  .  .  . 
were  the  sons 
of  A  hiel 


and  Malchi-shua:  and  the  names  of  his  two  daugh- 
ters were  these;  the  name  of  the  first-born  Merab, 
and  the  name  of  the  younger  Michal:  and  the  name  50 
of  Saul's  wife  was  Ahinoam  the  daughter  of  Ahimaaz : 
and  the  name  of  the  captain  of  his  host  was  Abner 
the  son  of  Ner,  Saul's  uncle.  ^And  Kish  was  the  51 
father  of  Saul;  and  Ner  the  father  of  Abner  was  the 
son  of  Abiel. 

And  there  was  sore  war  against  the  Philistines  52 
all  the  days  of  Saul:  and  when  Saul  saw  any  mighty 
man,  or  any  valiant  man  he  took  him  unto  him. 


Malchi-shua;  but  in  I  Sam.  31:2  the  three  who  are  slain  are 
Jonathan,  Abinadab,  and  Malchi-shua,  while  in  II  Sam.  2:8 
Ishbosheth,  another  son  of  Saul,  is  the  king.  This  last  may  have 
been  the  same  as  Ishvi.  In  I  Chron.  8:33  all  four  are  named. 
"Two  daughters":  The  older,  Merab,  was  promised  to  David,  but 
was  given  to  another,  and  Michal,  the  younger,  became  his  wife. 
Vs.  50,  "captain  of  his  host":  commander  in  chief;  Abnerf 
was  Saul's  cousin,  the  son  of  Ner,  brother  of  Kish,  and  grandson 
of  Abiel,  the  father  of  Kish  and  Ner.  Vs.  5,  "sore  war":  The 
entire  story  of  Saul's  reign  proves  this  statement.  The  Hebrews 
were  always  troubled  by  the  Philistines  till  the  reign  of  David. 
"Any  mighty  man":  Saul  was  himself  tall  in  stature  and  wanted 
to  strengthen  his  army  by  the  enlistment  of  all  able  men.  Like 
Frederick  the  Great  he  chose  the  tallest,  strongest  men  he  could 
find  for  his  guards. 

QUESTIONS 
Study  the  lesson  carefully,  using  a  map  to  locate  the  places, 
(i)*  How  did  Saul  vindicate  his  election  as  king?  (2)  Who 
were  the  Moabites?  (3)  Where  was  Ammon?  (4)  In 
which  direction  from  Palestine  was  Edom  ?  (5)  Where  was 
Zobah  ?     (6)*  Describe  the  relations  of  Israel  with  the  Phil- 


Career  135 

istines.  (7)  What  success  did  Saul  have  in  war?  Does  he 
impress  you  as  a  brave,  devoted  leader  ?  (8)*  Where  did  the 
Amalekites  live  ?  (9)  How  many  sons  did  Saul  have  ?  (10) 
What  were  their  names?  (11)  What  were  the  names  of  his 
two  daughters?  (12)*  Who  was  Saul's  wife?  (13)  What 
was  Abner's  position?  (14)  How  was  he  related  to  Saul? 
(15)*  How  were  Saul  and  Abner  related  to  Abiel  ?  (16)  Who 
were  Israel's  chief  enemies?  (17)  How  did  Saul  choose  his 
soldiers?  (18)  Does  this  writer  take  a  favorable  view  of 
Saul's  reign?  (19)  Is  this  in  contrast  with  the  attitude  of 
other  writers  whose  narratives  are  included  in  I  Samuel? 
(20)  Is  it  probable  that  both  views  were  right  to  a  certain 
extent  ?  (21)  Would  such  a  man  as  Saul,  tall,  soldierly,  brave, 
attract  men  to  himself  ?  (22)*  What  qualities  did  Saul  possess 
that  every  man  ought  to  covet  ? 


SECTION  XXXI 

SAUL'S  CAMPAIGN  AGAINST  AMALEK.I  SAM.  15:1-9 

And  Samuel  said  unto  Saul,  The  Lord  sent  me  to  15 
anoint  thee  to  be  king  over  his  people,  over  Israel; 
now  therefore  hearken  thou  unto  the  voice  of  the 
words  of  the  Lord.      Thus  saith  the  Lord  of  hosts,  2 
I  have  marked  that  which  Amalek  did  to  Israel,  how 
he  set  himself  against  him  in  the  way,  when  he  came 
up  out  of  Egypt.     Now  go  and  smite  Amalek,  and  3 
Heb.  devote     ^Utterly  dcstroy  all  that  they  have,  and  spare  them 


EXPLANATORY  NOTES 
In  this  section  and  the  one  following  the  narrative  is  taken  from 
the  later  document  of  northern  Israel  which  gives  special  emphasis 
to  the  prophetic  work  of  Samuel  and  is  less  favorable  to  Saul.  The 
failure  of  Saul  to  exterminate  Amalek  is  given  as  the  occasion  of 
his  rejection,  without  reference  to  the  incidents  of  13:8-14,  where 
the  king's  deposition  has  been  announced  already.  The  connec- 
tion of  the  present  account  is  with  chaps.  1-3,  7,  8,  10:17-27  and 
12.  Vs.  I,  "The  Lord  sent  me":  The  reference  is  to  10:17-27, 
where  Sau4  was  chosen  by  divine  lot  at  the  earnest  request  of  the 
nation  and  against  the  protest  of  Samuel.  From  the  standpoint 
of  this  writer  the  election  of  Saul  was  always  regarded  as  a  mis- 
take, forced  by  unwise  popular  clamor,  and  doomed  to  end  in 
failure.  Vs.  2,  "that  which  Amalekf  did":  The  reference  is  to 
the  events  narrated  in  Exod.  17:8-16,  Num.  14:43-45,  and  Deut. 
25 :  17-19.  Vs.  3,  "  utterly  destroy  " :  It  is  assumed  that  vengeance 
is  to  be  taken  on  the  Amalekites  for  ancient  injuries  done  to 
Israel.  We  do  not  have  to  justify  this  command,  nor  the  brutal 
manner  in  which  it  was  to  be  executed.  Prophets  like  Samuel 
were  devoted  heart  and  soul  to  the  religion  of  Jehovah,  but  they 

136 


Raid    Against    Amalek        137 

not ;  but  slay  both  man  and  woman,  infant  and  suck- 
ling, ox  and  sheep,  camel  and  ass. 

4  And  Saul  summoned  the  people,  and  numbered 
them  in  Telaim,  two  hundred  thousand  footmen, 

5  and  ten  thousand  men  of  Judah.     And  Saul  came 

to  the  city  of  Amalek,  and  ^laid  wait  in  the  valley.   » Or,  strove 

6  And  Saul  said  unto  the  Kenites,  Go,  depart,  get 
you  down  from  among  the  Amalekites,  lest  I  destroy 
you  with  them :  for  ye  shewed  kindness  to  all  the  chil- 
dren of  Israel,  when  they  came  up  out  of  Egypt.  So 
the  Kenites  departed  from  among  the  Amalekites. 

7  And  Saul  smote  the  Amalekites,  from  Havilah  as 


were  also  the  children  of  a  cruel  age,  and  did  not  hesitate  to  employ 
bloody  measures  in  promoting  what  they  believed  to  be  the  right 
cause.  We  need  not  doubt  that  Samuel  felt  confident  that  he 
understood  the  divine  will,  but  we  are  also  convinced  by  the  whole 
spirit  of  prophecy  and  the  teachings  of  Jesus  that  he  totally  mis- 
understood the  means  by  which  the  religion  of  Jehovah  was  to  be 
advanced.  Such  events  in  the  Old  Testament  are  by  some  people 
held  to  prove  that  God  was  cruel  and  unjust.  But  they  only 
prove  that  even  good  men  like  Samuel  were  the  children  of  their 
age,  and  did  not  understand  the  loving  character  of  the  God  they 
served.  Vs.  4,  "numbered  them  in  Telaim "f:  Saul  assembled 
his  army  in  a  southern  town  for  his  campaign  against  the  Amale- 
kites who  dwelt  in  the  far  south.  The  numbers  given  are  far  too 
great  for  the  period  (see  note  on  11:8,  section  XXIII).  Vs.  5,  "the 
city  of  Amalek":  No  name  is  given,  and  probably  the  author 
merely  means  the  land  in  which  the  Amalekites  lived.  They 
were  desert  tribes.  Vs.  6,  "unto  the  Kenites "f-  The  friendly 
feeUng  between  Israel  and  these  nomads  who  belonged  to  the  clan 
into  which  Moses  had  married  caused  Saul  to  give  them  warning. 
Vs.  7,  "from  Havilah":    The  only  region  of  this  name  lay  east 


138  Samuel 

thou  goest  to  Shur,  that  is  before  Egypt.  And  he  8 
took  Agag  the  king  of  the  Amalekites  alive,  and 
utterly  destroyed  all  the  people  with  the  edge  of  the 
sword.  But  Saul  and  the  people  spared  Agag,  and  9 
the  best  of  the  sheep,  and  of  the  oxen,  and  of  the 
fathngs,  and  the  lambs,  and  all  that  was  good,  and 
would  not  3 utterly  destroy  them:  but  every  thing 
that  was  vile  and  refuse,  that  they  destroyed  utterly. 


of  Edom.  Probably  the  writing  is  a  mistake,  and  the  true  name 
lost.  "As  thou  goest  to  Shur"t:  a  region  on  the  caravan  route 
from  Palestine  to  Egypt.  Vs.  8,  "took  Agagf  the  king":  as  a 
trophy  of  victory,  to  grace  Saul's  triumph  on  the  return  to  Israel. 
Vs.  9,  "  best  of  the  sheep  " :  It  was  hard  to  observe  the  strict  injunc- 
tion of  Samuel  to  put  to  death  all  Uving  things,  not  because  the 
warriors  of  Israel  were  tender-hearted,  but  because  they  longed 
to  possess  the  rich  spoil  of  the  conquered  Amalekites. 

QUESTIONS 

(i)*  What  authority  had  Samuel  to  command  Saul  ?  Was 
the  prophet  usually  regarded  as  superior  to  the  king  in  power  ? 
(2)  When  did  Samuel  anoint  Saul  king  ?  (3)  Did  Samuel  tell 
Saul  what  he  had  learned  from  God,  or  was  it  what  in  his  own 
judgment  was  God's  will  ?  Is  the  latter  the  best  explanation 
of  many  difficult  narratives  of  the  Old  Testament,  in  which 
God  is  represented  as  angry,  changeable  or  apparently  unjust  ? 
(4)  What  was  the  cause  of  Israel's  hostility  to  Amalek  ?  (5)* 
Who  were  the  Amalekites,  and  where  did  they  live?  (6) 
What  was  Saul  commanded  to  do  ?  (7)*  Do  you  think  this 
was  a  right  command  ?  (8)  Would  it  be  right  to  exterminate 
a  nation  today?  (9)  If  not,  could  it  ever  have  been  right? 
(10)*  Why  did  Samuel  command  it?  (11)  How  complete 
was  the  destruction  to  be?     (12)  What  did  Saul  do?     (13) 


Raid    Against    Amalek        139 

What  do  you  think  of  the  number  of  soldiers  mentioned? 
(14)*  Why  are  those  of  Judah  mentioned  separately  from 
the  rest?  (15)  What  is  the  meaning  of  "laid  wait"?  (16) 
What  word  did  Saul  send  to  the  Kenites?  (17)*  Who  were 
they  and  why  was  this  warning  sent?  (18)  Did  the  Kenites 
heed  the  warning?  (19)  What  were  the  scene  and  extent  of 
the  campaign?  (20)*  What  was  Saul's  motive  in  taking 
Agag  alive?  (21)  What  else  did  he  and  the  people  spare? 
(22)*  Was  it  right  or  wrong  to  spare  the  king  and  the  beasts  ? 
(23)  Was  it  because  Saul  was  more  merciful  than  Samuel  that 
he  spared  the  king?  (24)  Can  we  judge  Samuel  in  this 
instance  by  the  enlightened  principles  of  Christianity?  (25) 
Would  not  the  conduct  of  the  Hebrews  in  destroying  the 
Amalekites  be  rightly  regarded  as  savage  and  without  excuse  ? 
(26)  May  we  see  in  this  fact  the  measure  of  the  growth  which 
the  world  has  enjoyed  in  morality  and  mercy,  through  the 
teachings  of  the  prophets  and  Jesus  ? 


SECTION   XXXII 

SAMUEL'S  REBUKE  OF  SAUL,  I  SAM.  15:10-35 

Then  came  the  word  of  the  Lord  unto  Samuel,  10 
saying,  It  repenteth  me  that  I  have  set  up  Saul  to  be  u 
king:     for  he   is  turned  back  from  following  me, 
and  hath  not  performed  my  commandments.     And 
Samuel  was  wroth;   and  he  cried  unto  the  Lord  all 
night.     And  Samuel  rose  early  to  meet  Saul  in  the  12 
morning;  and  it  was  told  Samuel,  saying,  Saul  came 
Heb.  hand      to  Carmcl,  and,  behold,  he  set  him  up  a  'monument, 
and  is  gone  about,  and  passed  on,  and  gone  down  to 

EXPLANATORY  NOTES 
In  this  section  we  continue  with  the  document  which  gives  the 
story  of  Samuel's  career  as  told  by  the  prophetic  writer  of  the 
northern  kingdom.  In  it  the  reign  of  Saul  is  regarded  as  a  mis- 
take, the  result  of  popular  demand,  but  destined  to  failure.  Samuel 
who  always  occupies  the  place  of  importance  in  the  thought  of 
this  writer,  denounces  Saul  for  his  departure  from  the  prophet's 
commands  regarding  Amalek.  Vs.  11,  "it  repenteth  me": 
The  prophets  proclaimed  the  will  of  God  as  they  understood  it, 
and  used  such  forms  of  speech  as  their  hearers  could  understand. 
They  felt  that  they  understood  the  will  of  God  for  their  generation, 
and  did  not  hesitate  to  announce  what  they  felt  to  be  for  the  best 
interest  of  religion  and  the  state  as  the  divine  word.  Our  means 
of  knowing  that  it  lacked  something  of  expressing  the  mind  of 
Jehovah  is  to  compare  it  with  the  teachings  of  Jesus.  "Samuel 
was  wroth":  angry;  partly  at  Saul  who  had  disappointed  him 
by  his  conduct,  and  partly  at  the  unhappy  turn  of  events  by  which 
his  plans  for  the  king,  whom  he  loved,  were  frustrated.  Vs.  12, 
"set  him  up  a  monument":    a  trophy,  or  stone  commemorating 

140 


Samuel  Rebukes  Saul   141 

13  Gilgal.  And  Samuel  came  to  Saul:  and  Saul  said 
unto  him,  Blessed  be  thou  of  the  Lord:  I  have  per- 

14  formed  the  commandment  of  the  Lord.  And  Sam- 
uel said,  What  meaneth  then  this  bleating  of  the 
sheep  in  mine  ears,  and  the  lowing  of  the  oxen  which 

15  I  hear  ?  And  Saul  said,  They  have  brought  them 
from  the  Amalekites :  for  the  people  spared  the  best 
of  the  sheep  and  of  the  oxen  to  sacrifice  unto  the 
Lord  thy  God;    and  the  rest  we  have  ''utterly  de- 

16  stroyed.  Then  Samuel  said  unto  Saul,  Stay,  and  I 
will  tell  thee  what  the  Lord  hath  said  to  me  this 

17  night.  And  he  said  unto  him.  Say  on.  And  Samuel 
said,  Though  thou  wast  little  in  thine  own  sight,  wast 
thou  not  made  the  head  of  the  tribes  of  Israel  ?  And 

18  the  Lord  anointed  thee  king  over  Israel;  and  the 
Lord  sent  thee  on  a  journey,  and  said,  Go  and  utterly 
destroy  the  sinners  the  Amalekites,  and  fight  against 

19  them   until   they   be   consumed.     Wherefore   then 


his  victory.  Carmelf  was  on  the  way  home  from  the  south. 
"Down  to  Gilgar'f:  From  the  high  region  of  Hebron  one  would 
descend  somewhat  in  going  northward  to  the  district  of  Shiloh  in 
which  Gilgal  lay.  Vs.  15,  "best  of  the  sheep":  Saul  and  the 
army  were  not  willing  to  miss  the  chance  of  taking  home  some 
of  the  Amalekite  spoil;  but  the  king  pretended  that  it  was  only 
taken  as  a  sacrifice.  Vs.  17,  "little  in  thine  own  sight":  recalling 
Saul's  modest  estimate  of  himself  when  he  hid  at  the  time  of  his 
election  (10:22).  Vs.  18,  "the  Lord  sent  thee":  It  was  Samuel 
who  sent  Saul  on  this  mission  of  destruction,  but  he  believed  he 
was  obeying  the  will  of  God.  Vs.  19,  "fly  upon  the  spoil":  The 
spoil  belonged  to  God  and  was  to  be  "devoted,"  i.e.,  destroyed 


142 


Samuel 


didst  thou  not  obey  the  voice  of  the  Lord,  but  didst 
fly  upon  the  spoil,  and  didst  that  which  was  evil  in 
the  sight  of  the  Lord  ?  And  Saul  said  unto  Samuel,  20 
Yea,  I  have  obeyed  the  voice  of  the  Lord  and  have 
gone  the  way  which  the  Lord  sent  me,  and  have 
3  Heb.  devoted   brought  Agag  the  king  of  Amalek,  and  have  ^ utterly 

destroyed  the  Amalekites.     But  the  people  took  of  21 
the  spoil,  sheep  and  oxen,  the  chief  of  the  devoted 
things,  to  sacrifice  unto  the  Lord  thy  God  in  Gilgal. 
And  Samuel  said,  Hath  the  Lord  as  great  delight  in  22 
burnt  offerings  and  sacrifices,  as  in  obeying  the  voice 
of  the  Lord  ?     Behold,  to  obey  is  better  than  sacri- 
fice, and  to  hearken  than  the  fat  of  rams.     For  rebel-  23 
lion  is  as  the  sin  of  "^witchcraft,  and  stubbornness  is 
as  idolatry  and  teraphim.     Because  thou  hast  re- 
jected the  word  of  the  Lord,  he  hath  also  rejected 


4  Heb. 
dii'ination 


like  a  sacrifice.  They  had  taken  it  for  themselves.  Vs.  20,  "I 
have  obeyed":  Saul  finds  no  wrong  in  his  conduct.  The  fact 
that  he  and  the  people  kept  some  of  the  spoil,  and  brought  back 
Agag  the  king  to  add  to  their  triumph,  seems  to  him  a  small  matter 
in  comparison  with  their  obedience  in  the  principal  item,  the 
destruction  of  Amalek.  Vs.  22,  "hath  the  Lord  ....  delight?" 
Tills  is  one  of  the  great  verses  of  the  Old  Testament.  In  it 
Samuel's  doctrine  of  obedience  to  God  is  made  known.  God 
cares  little  for  sacrificesf,  or  any  other  outward  service,  as  com- 
pared with  love  and  obedience.  "Fat  of  rams":  The  fat  was 
regarded  as  one  of  the  most  desirable  parts  of  the  animal,  and  was 
therefore  set  aside  as  God's  part,  and  burned  on  the  altar.  Vs.  23, 
"witchcraftf  ....  idolatry f  and  teraphim  "f:  three  forms  of 
superstition  which  were  recognized  as  immoral  and  forbidden. 
Samuel  tells  the  king  that  disobedience  and  stubbornness  are  just 


Samuel    Rebukes    Saul 


143 


24  thee  from  being  king.  And  Saul  said  unto  Samuel, 
I  have  sinned :  for  I  have  transgressed  the  command- 
ment of  the  Lord,  and  thy  words:  because  I  feared 

25  the  people,  and  obeyed  their  voice.  Now  therefore, 
I  pray  thee,  pardon  my  sin,  and  turn  again  with  me 

26  that  I  may  worship  the  Lord.  And  Samuel  said 
unto  Saul,  I  will  not  return  with  thee:  for  thou  hast 
rejected  the  word  of  the  Lord  and  the  Lord  hath 

27  rejected  thee  from  being  king  over  Israel.  And  as 
Samuel  turned  about  to  go  away,  he  laid  hold  upon 

28  the  skirt  of  his  robe,  and  it  rent.  And  Samuel  said 
unto  him.  The  Lord  hath  rent  the  kingdom  of  Israel 
from  thee  this  day,  and  hath  given  it  to  a  neighbour 

29  of  thine,  that  is  better  than  thou.  And  also  the 
^Strength  of  Israel  will  not  lie  nor  repent:   for  he  is  'Or,  victory 

°  ^  Or,  Glory 

30  not  a  man,  that  he  should  repent.     Then  he  said,  I 


as  wrong  as  these  in  the  sight  of  God.  Vs.  24,  "I  have  sinned": 
When  Saul  saw  the  fixed  purpose  of  Samuel,  he  tried  to  escape 
by  partial  confession  and  by  putting  most  of  the  blame  on  the 
people.  Vs.  25,  "that.  I  may  worship":  As  Samuel  was  the 
recognized  prophet  in  Israel,  Saul  thought  that  he  could  only 
perform  the  acts  of  worship  through  him.  Strictly  speaking, 
however,  this  was  the  function  of  the  priests.  He  begs  the  prophet 
not  to  desert  him.  Vs.  27,  "laid  hold  upon  the  skirt":  Saul 
tried  to  detain  Samuel  by  seizing  his  cloak  or  outer  garment;  but 
when  it  tore,  the  prophet  made  that  fact  the  symbol  of  the  king- 
dom torn  from  him.  "A  neighbor  of  thine":  David  is  meant  of 
course.  We  do  not  know  whether  Samuel  yet  knew  who  the  next 
king  would  be.  But  he  knew  that  another  would  be  chosen  in 
place  of  the  rejected  Saul.  Vs.  29,  "strength  of  Israel":  a  name 
applied  by  the  prophet  to  God.     Jehovah  was  Israel's  true  glory 


144  Samuel 

have  sinned:  yet  honour  me  now,  I  pray  thee,  before 
the  elders  of  my  people,  and  before  Israel,  and  turn 
again  with  me,  that  T  may  worship  the  Lord  thy  God. 
So  Samuel  turned  again  after  Saul;    and  Saul  wor-  31 
shipped  the  Lord. 

Then  said  Samuel,  Bring  ye  hither  to  me  Agag  the  32 
king  of  the  Amalekites.     And  Agag  came  unto  him 
6  Or,  trembimg  ^delicately.   And  Agag  said,  Surely  the  bitterness  of 

death  is  past.     And  Samuel  said.  As  thy  sword  hath  ^^ 
made  women  childless,  so  shall  thy  mother  be  child- 
less among  women.     And  Samuel  hewed  Agag  in 
pieces  before  the  Lord  in  Gilgal. 

Then  Samuel  went  to  Ramah ;  and  Saul  went  up  34 
to  his  house  to  Gibeah  of  Saul.     And  Samuel  came  35 
no  more  to  see  Saul  until  the  day  of  his  death;   'for 
Samuel  mourned  for  Saul. 


and  victory  (see  margin).  God  had  determined  that  another 
king  must  be  chosen,  and  he  would  not  change  his  mind  regarding 
the  matter.  Vs.  30,  "before  the  elders"!:  The  king  begs  Samuel 
not  to  leave  him,  as  this  v^^ould  ruin  his  credit  with  the  men  of 
influence  and  the  people  generally.  Vs.  31,  "so  Samuel  turned": 
The  prophet  was  unwilling  to  swerve  from  his  severe  condemna- 
tion of  Saul's  disobedience,  although  personally  he  was  fond  of 
him.  But  to  save  the  king  from  too  sudden  a  loss  of  prestige  he 
consented  to  treat  him  as  king  still.  Vs.  32,  "Agag  came  unto 
him  delicately":  The  rendering  "trembling"  is  to  be  preferred. 
The  king  of  the  Amalekites  saw  in  the  stern  face  of  the  prophet  the 
certainty  of  his  doom.  "The  bitterness  of  death  is  past":  These 
words  are  not  very  clear.  They  cannot  mean  that  the  king 
expected  any  mercy  from  Samuel.  Perhaps  the  rendering,  "the 
bitterness  of  death  is  great, "  would  be  preferable.     Vs.  3;^,  "hewed 


7  Or,  but 


Samuel    Rebukes    Saul 


145 


in  pieces":  The  rough  and  uncompromising  nature  of 
Samuel  appears  in  this  act.  It  seems  very  terrible  to  picture  this 
man  of  God  executing  vengeance  on  this  king  with  such  unbending 
severity.  Yet  it  reveals  his  stern  idea  of  what  God  required. 
Vs.  35,  "Samuel  mourned":  His  affection  for  the  king  never 
wavered.  The  writer  of  this  narrative  holds  the  view  that  Samuel 
thought  Saul's  choice  as  king  a  mistake,  but  he  still  liked  the  man. 

QUESTIONS 

(i)*  In  what  sense  can  it  be  said  that  God  repents  ?  (2) 
In  what  sense  can  the  command  to  destroy  the  Amalekites 
be  regarded  as  God's  command  ?  (3)  How  did  Samuel  feel 
when  he  saw  that  Saul  had  to  be  rebuked  and  dethroned? 
(4)  What  did  Saul  do  at  Carmel?  Where  was  this  place? 
(5)*  What  was  the  king's  purpose  in  setting  up  the  monument  ? 
Did  it  indicate  pride  on  his  part?  (6)  Where  did  Samuel 
meet  Saul  ?  (7)  What  was  Saul's  attitude  when  they  met  ? 
(8)*  What  evidence  did  Samuel  have  that  Saul  had  not  obeyed 
his  command?  (9)  On  whom  did  Saul  lay  the  blame  of 
bringing  home  the  spoil?  (10)  Was  this  the  fact,  or  was 
Saul  evading  responsibility?  (11)  What  would  be  the 
value  of  a  sacrifice  taken  by  violence  from  another,  and  cost- 
ing the  worshiper  nothing?  It  is  not  probable,  however, 
that  the  Hebrews  ever  stopped  to  reason  about  the  matter  in 
this  manner.  (12)*  Why  does  Saul  say  "the  Lord  thy  God" 
and  not  "the  Lord  our  God  "  ?  Had  he  abandoned  the  wor- 
ship of  Jehovah,  or  did  he  think  of  Samuel  as  having  a  special 
right  to  call  God  his  own?  (13)  What  exaltation  had  Saul 
enjoyed  ?  (14)  To  whom  does  Samuel  attribute  the  command 
to  destroy  the  Amalekites?  In  what  sense  could  it  be  said 
to  be  God's  command  at  all  ?  (15)  To  what  extent  had  the 
king  obeyed?  (16)*  To  what  extent  did  he  confess  that  he 
had  failed?  (17)  What  great  principle  does  Samuel  state 
in  vs.  22?  (18)*  What  were  witchcraft,  idolatry,  and  tera- 
phim  ?     (19)  What  was  the  consequence  of  Saul's  incomplete 


146  Samuel 

obedience?  (20)  Does  the  penalty  visited  upon  Saul  seem 
greater  than  is  demanded  by  his  conduct?  (21)*  If  so,  what 
is  the  justification  for  Samuel's  view  of  the  case?  (22)  Do 
you  think  that  Saul  was  sincere  in  his  repentance  and  con- 
fession ?  (23)  What  was  Samuel's  answer  to  Saul's  appeal  to 
forgive  him  ?  (24)  How  did  Saul  try  to  detain  him  ?  (25)* 
What  startling  announcement  did  Samuel  make  about  the 
kingdom  ?  (26)  What  final  request  did  Saul  make  of  Samuel  ? 
(27)  Did  the  prophet  consent  to  remain  with  the  king  ?  (28)* 
Why  had  Saul  spared  Agag?  (29)  What  did  Samuel  com- 
mand regarding  him  ?  (30)  What  were  the  feelings  of  Agag 
as  he  was  brought  to  Samuel?  (31)  What  did  Samuel  do 
with  him  ?  (32)*  How  can  you  account  for  this  terrible  treat- 
ment of  a  foe  by  a  prophet?  (33)  Is  it  ever  right  to  take  a 
human  life?  (34)  Where  did  Saul  and  Samuel  go?  (35) 
How  did  Samuel  feel  toward  Saul  ?  (36)*  What  is  the  great 
lesson  of  this  section?  (37)  What  application  can  be  made 
of  the  principle  of  vs.  22  at  the  present  time  ?  Is  obedience 
of  greater  importance  than  any  outward  act  of  worship? 
Is  it  harder  to  render  ? 


*  REVIEW  QUESTIONS 
(Answers  to  these  questions  are  to  be  written) 

(i)  Why  did  the  people  of  Israel  ask  for  a  king  ? 

(2)  What  two  views  do  the  narratives  present  regarding 
Samuel's  feeling  about  a  king? 

(3)  Under  what  circumstances  did  Samuel  and  Saul  first 
meet? 

(4)  What  were  the  incidents  connected  with  Saul's  public 
choice  as  king? 

(5)  What  heroic  deed  did  Saul  perform  soon  afterward  ? 

(6)  What  was  the  character  of  Samuel's  conduct  as  prophet 
and  judge  ? 


Samuel  Rebukes  Saul    147 

(7)  What  was  the  occasion  of   Samuel's   first   recorded 
rebuke  of  Saul  ? 

(8)  What  were  the  relations  between  the  Hebrews  and 
the  Philistines  in  the  days  of  Saul  ? 

(9)  What  heroic  exploit  did  Jonathan  perform  ? 

(10)  What  prohibition   did  Saul   place  upon  the  people, 
and  what  were  its  results  ? 

(11)  Against  what  nations  did  Saul  conduct  campaigns? 

(12)  What  criticism  did  Samuel  offer  on  Saul's  campaign 
against  Amalek  ? 

(13)  What  were  the  elements  of  strength  in  Saul's  char- 
acter?    Of  weakness? 


SECTION  XXXIII 

SAMUEL'S   CHOICE   OF   DAVID,   I   SAM.    15:356— 
16:13 

And  the  Lord  repented  that  he  had  made  Saul 
king  over  Israel. 

And  the  Lord  said  unto  Samuel,  How  long  wilt  16 
thou  mourn  for  Saul,  seeing  I  have  rejected  him 
from  being  king  over  Israel  ?  fill  thine  horn  with 
oil,  and  go,  I  will  send  thee  to  Jesse  the  Beth- 
lehemite:  for  I  have  provided  me  a  king  among 
his  sons.     And  Samuel  said.  How  can  I  go  ?  if  Saul  2 

EXPLANATORY  NOTES 
With  the  present  section  the  second  general  division  of  the 
Book  of  I  Samuel  begins  (see  Introduction,  3).  The  appearance 
of  David  in  the  history  is  the  new  feature,  and  henceforth  every- 
thing centers  in  him.  Hitherto  the  narrative  has  vibrated  between 
the  early  Judean  record  of  Saul's  life  and  the  north  Israel  account 
of  Samuel,  the  partiality  of  each  author  for  his  hero  being  strongly 
marked.  From  this  point  onward  the  interest  centers  in  David, 
and  all  our  sources  unite  in  his  honor.  In  this  section  a  prophetic 
story  of  David's  selection  as  king  by  Samuel  is  given.  Vs.  35^ 
"the  Lord  repented":  As  in  15: 11  God  is  represented  in  language 
which  ascribes  to  him  human  emotions.  Vs.  i,  "fill  thine  horn 
with  oil":  Oil  was  used  to  anoint  kings,  priests  and  prophets  to 
office;  it  was  carried  in  a  horn  (I  Kings  1:39).  "Jesse  the  Beth- 
ehemite  " :  Jesse  was  the  father  of  David.  The  town  of  Bethlehemf, 
south  of  Jerusalem,  became  famous  as  the  "city  of  David"  and 
later  as  the  birthplace  of  Jesus.  Vs.  2,  "he  will  kill  me":  Saul 
was  not  a  man  to  let  others  plot  against  him  without  an  effort  to 
save  his  throne.     "Take  an  heifer":    By   making  a  sacrificial 

148 


David    Anointed    King        149 

hear  it,  he  will  kill  me.    And  the  Lord  said,  Take  an 
heifer  with  thee,  and  say,  I  am  come  to  sacrifice  to 

3  the  Lord.  And  call  Jesse  to  the  sacrifice,  and  I  will 
shew  thee  what  thou  shalt  do :  and  thou  shalt  anoint 

4  unto  me  him  whom  I  name  unto  thee.  And  Samuel 
did  that  which  the  Lord  spake,  and  came  to  Beth- 
lehem. And  the  elders  of  the  city  came  to  meet 
him  trembling,  and  said,  Comest  thou  peaceably  ? 

5  And  he  said.  Peaceably:  I  am  come  to  sacrifice  unto 
the  Lord :  sanctify  yourselves,  and  come  with  me  to 
the  sacrifice.     And  he  sanctified  Jesse  and  his  sons, 

6  and  called  them  to  the  sacrifice.  And  it  came  to 
pass,  when  they  were  come,  that  he  looked  on  EHab, 
and  said.  Surely  the  Lord's  anointed  is  before  him. 

7  But  the  Lord  said  unto  Samuel,  Look  not  on  his 
countenance,  or  on  the  height  of  his  stature;  because 
I  have  rejected  him:  for  the  Lord  seeth  not  as  man 
seeth;   for  man  looketh  on  the  outward  appearance, 

8  but  the  Lord  looketh  on  the  heart.     Then  Jesse 


feast  the  excuse  for  his  journey,  no  suspicions  would  be  excited. 
Samuel  was  accustomed  to  make  such  journeys  to  several  places 
every  year  (I  Sam.  7:10,  17).  Vs.  3,  "call  Jesse  to  the  sacrifice": 
The  man  and  his  household  were  invited  to  the  feast;  this  would 
insure  David's  presence.  Vs.  4,  "trembling":  Samuel  was  a  man 
of  great  importance  and  authority,  and  the  eldersf  of  Bethlehem 
were  alarmed  at  his  unexpected  coming.  Vs.  5,  "sanctify  your- 
selves": by  washing  and  putting  on  their  best  garments.  The 
sacrifice  was  of  course  a  feast  (I  Sam,  9:13).  Vs.  6,  "looked  on 
Eliab":  Jesse's  oldest  son  was  tall  and  handsome,  and  Samuel 
thought  at  first  that  he  was  the  proper  man  for  king.     Vs.  7, 


eyes 


150  Samuel 

called  Abinadab,  and  made  him  pass  before  Samuel. 
And  he  said,  Neither  hath  the  Lord  chosen  this. 
Then  Jesse  made  Shammah  to  pass  by.     And   he  9 
said,  Neither  hath  the  Lord  chosen  this.     And  Jesse  10 
made  seven  of  his  sons  to  pass  before  Samuel.     And 
Samuel  said  unto  Jesse,  The  Lord  hath  not  chosen 
these.     And  Samuel  said  unto  Jesse,  Are  here  all  11 
thy  children?    And  he  said,  There  remaineth  yet 
the  youngest,  and,  behold,  he  keepeth  the  sheep. 
And  Samuel  said  unto  Jesse,  Send  and  fetch  him: 

Heb.  around    for  wc  wiU  not  sit  'down  till  he  come  hither.     And  12 
he  sent,  and  brought  him  in.     Now  he  was  ruddy, 

Heb. /afro/  and  withal  ^of  a  beautiful  countenance,  and  goodlv 
to  look  upon.  And  the  Lord  said,  Arise,  anoint  him: 
for  this  is  he.  Then  Samuel  took  the  horn  of  oil,  13 
and  anointed  him  in  the  midst  of  his  brethren;  and 
the  spirit  of  the  Lord  came  mightily  upon  David  from 
that  day  forward.  So  Samuel  rose  up,  and  went  to 
Ramah. 


"looketh  on  the  heart":  the  inner  character,  disposition,  and 
prospects  of  a  man.  Vs.  lo,  "seven  of  his  sons":  One  after 
another,  beginning  with  the  oldest,  the  sons  of  Jesse  were  brought 
for  Samuel's  inspection.  Vs.  ii,  "he  keepeth  the  sheep":  Jesse 
had  not  thought  it  worth  while  to  bring  the  youngest  boy.  But 
he  was  as  important  as  any  member  of  the  family  at  the  feast,  and 
as  it  happened,  the  one  on  whom  the  prophet's  choice  would  fall. 
Vs.  12,  "Arise,  anoint  him":  Samuel  had  been  pleased  by  the 
appearance  of  the  older  sons,  but  David  fulfilled  his  ideal  at  once. 
The  appeal  which  the  youth  made  to  his  heart  he  accepted  as  the 
voice  of  God,     Vs.  13,  "anointed  him":    It  is  difl5cuh  to  explain 


David    Anointed    King        151 

this  semi-public  anointing  of  David  to  kingship  in  the  face  of  the 
later  ignorance  of  David  and  his  family  that  any  such  an  honor 
was  to  be  his.  Perhaps  they  interpreted  the  action  as  merely  ap- 
pointment to  membership  in  one  of  the  "schools  of  the  prophets;" 
or  this  may  be  merely  a  late  tradition  intended  to  give  to  David's 
rule  the  sanction  of  Samuel's  authority.  "Spiritf  of  the  Lord": 
It  is  the  purpose  of  the  writer  to  say  that  from  this  time  forth 
David  showed  himself  worthy  of  the  kingship  by  his  deeds. 

QUESTIONS 

(i)*  What  is  meant  by  the  words  "the  Lord  repented"? 
(2)  Why  did  Samuel  mourn  for  Saul  ?  (3)  What  was  the  pur- 
pose of  the  horn  of  oil  ?  For  what  was  oil  used  ?  (4)  Where 
was  Samuel  directed  to  go?  (5)*  Where  is  Bethlehem? 
What  events  occurred  there  ?  What  event  in  the  life  of  Jesus 
occurred  there  ?  (6)  Why  did  Samuel  fear  to  go  ?  (7)  How 
did  he  conceal  his  true  purpose  ?  (8)  Who  especially  was  to 
be  invited  to  the  sacrifice  ?  (9)*  Why  were  the  elders  of  Beth- 
lehem troubled  at  the  coming  of  the  prophet?  (10)  How 
were  the  people  to  prepare  for  the  sacrificial  feasts?  (11) 
Which  of  Jesse's  sons  did  Samuel  think  would  make  a  suitable 
king?  (12)*  Who  is  meant  by  the  words  "the  Lord's 
anointed"?     Was  a  king  usually  spoken  of  in  this  way? 

(13)  What  is  the  contrast  between  men's  choice  and  God's  ? 

(14)  Describe  the  inspection  and  rejection  of  others  of  the 
sons  of  Jesse.  (15)*  Why  had  Jesse  left  one  of  his  sons  at 
home?  (16)  What  directions  did  Samuel  give  regarding  the 
youngest  of  the  boys?  (17)  Do  you  not  suppose  the  prophet 
equally  insisted  on  the  presence  of  the  children  from  other 
families?  (18)  Would  it  be  possible  or  advisable  for  a  min- 
ister to  insist  that  all  the  children  of  his  congregation  should 
be  present  before  the  service  proceeded?  Is  any  congrega- 
tion complete  which  lacks  children  ?  (19)*  Describe  David's 
appearance  in  your  own  words.  (20)  How  was  Samuel  im- 
pressed with  David  ?     (21)  What  was  God's  will  regarding 


152  Samuel 

David  as  understood  by  Samuel?  (22)*  What  do  you  sup- 
pose David  and  his  family  understood  the  anointing  to  mean  ? 
(23)  What  indications  are  there  that  they  did  not  understand 
what  it  really  meant  ?  (24)  What  is  meant  by  the  spirit  of  the 
Lord  coming  upon  David  ?  (25)  Where  did  Samuel  go  after 
the  feast?  (26)  What  does  this  section  teach  regarding 
God's  choice  of  David  as  king  ?  Do  you  suppose  its  purpose 
was  to  point  out  the  connection  of  the  great  prophet  Samuel 
with  the  choice  of  David?  Would  this  give  the  sanction  of 
Samuel's  authority  to  David's  reign?  (27)*  What  does  it 
teach  regarding  family  worship  at  the  sanctuary?  Does  it 
imply  that  people  ought  to  attend  church  service  as  families 
and  not  merely  as  individuals?  (28)  What  is  its  suggestion 
regarding  the  human  and  divine  estimate  of  men's  fitness  for 
important  work  ?  (29)  Did  David  prove  in  his  later  life  that 
he  was  the  fittest  of  the  brothers  for  the  place  he  was  to  fill  ? 
Is  it  often  the  case  that  the  young,  immature,  and  unpromis- 
ing member  of  a  family  may  attain  the  highest  and  most  useful 
place  ? 


SECTION  XXXIV 

DAVID   BROUGHT  TO   SAUL,    I   SAM.    16:14-23 

14  Now  the  spirit  of  the  Lord  had  departed  from 

Saul,  and  an  evil  spirit  from  the  Lord  troubled   ^or,  terrified 

15  him.      And  Saul's  servants  said  unto  him.     Behold 

16  now,  an  evil  spirit  from  God  troubleth  thee.  Let 
our  lord  now  command  thy  servants,  which  are 
before  thee,  to  seek  out  a  man  who  is  a  cunning  player 
on  the  harp:    and  it  shall  come  to  pass,  when  the 


EXPLANATORY  NOTES 
With  this  section  the  early  Judean  narrative  of  David's  career 
begins.  Two  striking  accounts  of  his  introduction  at  the  court 
of  Saul  are  given,  quite  different  in  character.  This  is  the  open- 
ing of  the  first  or  main  narrative.  In  it  King  Saul  is  troubled  with 
a  malady  and  David  is  brought  as  a  minstrel  to  cheer  him,  and 
becomes  his  armor-bearer.  Vs.  14,  "departed  from  Saul":  In 
Saul's  conversation  with  Samuel  at  their  first  interview  he  had 
been  told  that  the  spiritf  of  God  would  come  upon  him  and  he 
should  become  another  man  (10:6).  When  he  met  the  band  of 
prophets  (10:10)^  and  again  when  the  news  from  Jabesh-gilead 
reached  him  (11:6)  it  is  said  the  spirit  of  the  Lord  came  mightily 
upon  him.  Now  that  spirit  of  strength  and  courage  had  left  him, 
he  was  no  longer  like  his  former  self.  Happiness  and  contentment, 
the  qualities  of  a  quiet  and  successful  life,  had  forsaken  the  king. 
"Evil  spirit  from  the  Lord":  All  endowments,  good  and  evil, 
were  believed  by  the  Hebrews  to  come  from  God  as  the  one  source 
of  all  things.  Saul  was  troubled  by  periods  of  depression,  melan- 
choly, unreasoning  terror.  These  were  ascribed  to  an  evil  spirit. 
Vs.  15,  "a  cunning  player  on  the  harp"t:  Music  was  believed  by 
the  ancients  to  be  a  means  of  soothing  the  spirits  of  troubled  or 

T53 


154  Samuel 

evil  spirit  from  God  is  upon  thee,  that  he  shall  play 
with  his  hand,  and  thou  shalt  be  well.  And  Saul  17 
said  unto  his  servants,  Provide  me  now  a  man  that 
can  play  well,  and  bring  him  to  me.  Then  answered  18 
one  of  the  young  men,  and  said.  Behold,  I  have  seen 
a  son  of  Jesse  the  Beth-lehemite  that  is  cunning  in 
playing,  and  a  mighty  man  of  valour,  and  a  man  of 
'Or, skilful      war,  and  ^'prudent  in  ^speech,  and  a  comely  person, 

and  the  Lord  is  with  him.     Wherefore  Saul  sent  19 
messengers  unto  Jesse,  and  said.  Send  me  David  thy 
son,  which  is  with  the  sheep.     And  Jesse  took  an  ass  20 

frenzied  men.  Vs.  18,  "mighty  man  of  valour":  This  refers  not 
to  military  skill,  as  do  the  following  words  "man  of  war,"  but  to 
David's  position  as  a  man  of  good  family  and  wealth,  worthy  of  a 
place  at  the  court  (see  note  on  9:1).  "Lord  is  with  him":  He 
had  qualities  of  success  and  popularity,  and  was  a  God-fearing 
man.  Contrast  this  description  of  David  as  mature  and  experi- 
enced with  the  picture  presented  from  the  other  source  in  vss. 
II,  12.  Vs.  19,  "send  me  David":  Saul  as  king  had  the  right  to 
summon  any  man  to  his  service  (14:52).  Jesse  as  a  well-to-do 
farmer  of  Bethlehem  would  willingly  send  his  son  for  the  royal 
service.  Vs.  20,  "ass  laden":  It  was  courtesy  to  send  a  present 
for  the  king,  and  this  Jesse  does.  Bread,  a  bottlef  or  skin  of  wine, 
and  a  young  goat  dressed  would  be  a  suitable  gift.  Saul's  court 
at  Gibeah  was  a  very  simple  one,  and  probably  he  welcomed  such 
tokens  of  good-will  from  his  subjects,  many  of  whom  must  have 
been  as  rich  as  he.  Vs.  21,  "loved  him  greatly":  There  was 
instant  good  will  toward  David.  Saul's  unreasoning  jealousy  of 
him  was  a  later  development.  "Armor-bearer":  attendant  in 
war,  and  body  servant  at  home.  Vs.  22,  "stand  before  me": 
remain  at  court.  Vs.  23,  "Played  with  his  hand":  Saul's  malady 
came  on  him  only  at  certain  periods;  then  David  quieted  and 
cheered  him  with  his  music. 


David    Brought    to    Saul      155 

laden  with  bread,  and  a  ^bottle  of  wine,  and  a  kid,  *  Or,  skin 

21  and  sent  them  by  David  his  son  unto  Saul.  And 
David  came  to  Saul,  and  stood  before  him:  and  he 
loved  him  greatly;  and  he  became  his  armourbearer. 

22  And  Saul  sent  to  Jesse,  saying,  Let  David,  I  pray 
thee,  stand  before  me;   for  he  hath  found  favour  in 


ANCIENT  HARPS 


23  my  sight.  And  it  came  to  pass,  when  the  evil  spirit 
from  God  was  upon  Saul,  that  David  took  the  harp, 
and  played  with  his  hand;  so  Saul  was  refreshed,  and 
was  well,  and  the  evil  spirit  departed  from  him. 


QUESTIONS 
(i)*  What  change  came  over  Saul?  (2)  How  does  the 
author  describe  this  malady?  (3)  Did  Saul's  servants  think 
that  God  was  afflicting  the  king  ?  What  is  meant  by  Saul's 
servants  ?  (4)  What  remedy  did  they  suggest  ?  (5)*  What 
was  the  effect  of  music  in  such  cases?  Is  it  now  so  used? 
(6)  What  was  a  harp  ?  How  was  it  used  ?  On  what  occa- 
sions? (7)  How  did  Saul  receive  the  suggestion?  (8)*  Tell 
all  you  can  of  Jesse  as  to  his  home,  position,  and  family.  (9) 
Put  in  other  terms  the  six  statements  made  concerning  David 


156  Samuel 

by  Saul's  young  man.  (10)  What  message  did  Saul  send  to 
Jesse?  (11)  Would  Jesse  regard  the  king's  command  as  an 
honor  to  himself  and  David  ?  (12)  What  present  did  he  send 
to  Saul  ?  (13)  Who  took  this  present  ?  How  far  did  he 
have  to  go?  (14)  How  was  Saul  pleased  with  David? 
(15)  What  position  was  given  David  ?  (16)*  What  was  Saul's 
second  message  to  Jesse?  Was  this  sent  at  once  or  some 
time  after  ?  (17)  How  did  David  help  the  king  ?  (18)  Which 
of  the  two  men,  Saul  or  David,  do  you  think  the  author  of 
this  account  admired  the  more  ?  (19)*  What  bearing  has  it 
upon  the  story  of  David's  life  ?  (20)  Is  there  any  encourage- 
ment for  young  men  who  are  looking  for  a  useful  career  in 
the  story  of  David's  promotion  at  Saul's  court  ?  (21)  What 
qualities  win  young  men  respect  and  advance nent  today? 


SECTION  XXXV 

GOLIATH'S   CHALLENGE,   I   SAM.    17:1-11 
17      Now  the  Philistines  gathered  together  their  armies 
to  battle,  and  they  were  gathered  together  at  Socoh, 
which  belongeth   to  Judah,   and   pitched   between 

2  Socoh  and  Azekah,  in  Ephes-dammim.  And  Saul 
and  the  men  of  Israel  were  gathered  together,  and 
pitched  in  the  vale  of  'Elah,  and  set  the  battle  in  ^Or,  the 

^  terebtnth 

3  array  against  the  Philistines.  And  the  Philistines 
stood  on  the  mountain  on  the  one  side,  and  Israel 
stood  on  the  mountain  on  the  other  side:   and  there 

4  was  a  valley  between  them.  And  there  went  out  a 
champion  out  of  the  camp  of  the  Philistines,  named 
Goliath,  of  Gath,  whose  height  was  six  cubits  and  a 


EXPLANATORY  NOTES 
In  this  section  the  early  Judean  or  main  narrative  of  David's 
life  is  continued  from  Section  XXXIV,  A  Philistine  giant  defies 
the  Hebrews  to  send  a  man  to  fight  with  him.  Vs.  i,  "gathered 
their  armies":  In  7:13,  14,  which  is  taken  from  the  north-Israel 
record  of  Samuel's  life,  it  is  said  that  the  Philistines  were  subdued 
and  no  more  disturbed  Israel  in  the  days  of  the  prophet.  Such  a 
statement,  made  by  an  earnest  admirer  of  Samuel,  was  not  quite 
accurate,  as  the  present  narrative  shows.  "Between  Socohf 
and  Azekah  "f:  two  towns  west  of  Bethlehem  on  the  frontier  of 
the  highland  region  of  Judah.  Between  them  ran  the  valley  of 
Elahf,  where  Saul's  camp  occupied  the  high  valley  side.  Vs.  4, 
"a  champion":  a  warrior  who  represented  his  people,  and 
offered  to  settle  the  conflict  in  single  combat  with  some  Hebrew. 
"Six  cubitst  and  a  span":    The  cubit  was  about  a  foot  and  a 

157 


158  Samuel 

span.     And  he  had  an  helmet  of  brass  upon  his  head,  5 
and  he  was  clad  with  a  coat  of  mail:  and  the  weight 
of  the  coat  was  live  thousand  shekels  of  brass.     And  6 
he  had  greaves  of  brass  upon  his  legs,  and  a  javelin 
of  brass  between  his  shoulders.     And  the  staff  of  his  7 
spear  was  like  a  weaver's  beam;    and  his  spear's 
head  weighed  six  hundred  shekels  of  iron:    and  his 
shield-bearer  went  before  him.     And  he  stood  and  8 

» Reh.  ranks  cricd  unto  thc  ^armics  of  Israel,  and  said  unto  them, 
Wh}'  are  ye  come  out  to  set  your  battle  in  array  ? 
am  not  I  a  Philistine,  and  ye  servants  to  Saul  ?  choose 
you  a  man  for  you,  and  let  him  come  down  to  me. 
If  he  be  able  to  fight  with  me,  and  kill  me,  then  will  9 
we  be  your  servants:  but  if  I  prevail  against  him, 
and  kill  him,  then  shall  ye  be  our  servants,  and  serve 

i  Or,  reproach    US.     And  thc  Philistine  said,  I  ^defy  the  armies  of  10 
Israel  this  day;    give  me  a  man,  that  we  may  fight 
together.     And  when  Saul  and  all  Israel  heard  those  11 
words  of  the  Philistine,  they  were  dismayed,  and 
greatly  afraid. 


half;  the  span  a  handbreadth.  Goliathf  came  from  a  race  of 
giants.  Vs.  5,  "coat  of  mail":  a  shirt  made  of  overlapping 
scales  of  brass  (bronze).  The  garment  would  weigh  perhaps 
a  hundred  and  fifty  pounds.  Vs.  7,  "weaver's  beam":  the 
shaft  of  a  loom  with  which  cloth  was  woven  by  hand.  The  giant 
was  fully  protected,  and  his  weapons  were  in  keeping  with  his 
immense  size.  He  was  an  object  of  terror.  Vs.  8,  "Why  are  ye 
come?":  why  bring  out  an  army  when  the  issue  of  battle  can  be 
decided  in  single  combat  ?  The  giant  was  willing  to  let  all  the 
campaign  depend  upon  the  result  of  his  fight.     Vs.  10,  "I  defy": 


Goliath's    Challenge         159 

He  attempted  by  scornful  and  taunting  words  to  anger  the  Hebrews 
so  that  some  one  of  them  would  rush  out  against  him.  Vs.  ii, 
"greatly  afraid":  The  enormous  size  and  equipment  of  the 
giant  left  no  hope  of  victory  against  him.  The  chiefs  of  Israel 
would  hardly  consent  to  let  their  king  try  such  an  unequal  contest; 
the  king  would  be  unlikely  to  allow  Jonathan  to  venture  into  such 
danger,  and  for  the  rest,  no  man  offered  to  go. 

QUESTIONS 
(i)*  Who  were  the  Philistines  ?  (2)  What  was  their  object 
in  fighting  against  Israel?  Were  they  usually  engaged  in 
raids  into  the  land  of  Israel  ?  (3)  Where  did  they  gather  ? 
(4)  Who  came  out  to  oppose  them  ?  (5)  Where  did  the  He- 
brews camp?  (6)*  How  were  the  two  camps  placed?  (7) 
Why  did  the  two  armies  not  fight  ?  Were  they  afraid  or  were 
they  waiting  to  see  if  there  would  not  be  some  single  combats 
first?  (8)*  Describe  the  champion  of  the  Philistines,  giving 
ten  particulars  from  the  text.  (9)  What  was  his  purpose  in 
appearing  before  the  Hebrew  lines  ?  (10)  What  did  he  chal- 
lenge the  Hebrews  to  do?  Are  such  challenges  common  in 
modern  warfare  ?  (i  i)*  What  offer  did  he  make  ?  (i  2)  How 
did  he  try  to  arouse  them  to  fight  him  ?  (13)  Why  did  no  one 
offer  to  accept  the  challenge  ?  (14)  Do  you  think  the  Hebrews 
were  cowards  or  were  the  odds  too  great  to  be  ventured  ?  (15)* 
If  in  these  desperate  circumstances  someone  were  to  volunteer 
to  fight  Goliath,  what  would  be  thought  of  him?  (16)  Did 
the  writer  apparently  feel  that  no  better  place  could  be  found 
to  introduce  David  to  public  life  than  this  ?  (17)  Do  you  not 
think  that  the  Philistine  giant  is  a  very  good  symbol  of  great 
wrongs  and  abuses  in  the  world,  bold,  strong,  insolent,  insult 
ing? 


SECTION  XXXVI 

DAVID   IN   THE   CAMP,    I   SAM.    17:12-31 

Now  David  was  the  son  of  that  Ephrathite  of  12 
Beth-lehem-judah,  whose  name  was  Jesse;    and  he 
had  eight  sons :  and  the  man  was  an  old  man  in  the 
days  of  Saul,  stricken  in  years  among  men.     And  13 
the  three  eldest  sons  of  Jesse  had  gone  after  Saul  to 
the  battle:    and  the  names  of  his  three  sons  that 
went  to  the  battle  were  Eliab  the  first-born,  and  next 
unto  him  Abinadab,  and  the  third  Shammah.     And  14 
David  was  the  youngest;    and  the  three  eldest  fol- 
lowed   Saul.     Now  David  went    to    and    fro    from  15 
Saul  to  feed  his  father's  sheep  at  Beth-lehem.     And  16 

EXPLANATORY  NOTES 
In  the  account  of  David's  arrival  at  the  camp  and  introduction 
to  Saul  as  presented  in  this  section  we  have  a  very  different  picture 
from  that  given  in  the  Judean  narrative  of  David's  life  as  given  in 
Section  XXXIV.  There  he  was  an  experienced  warrior  selected 
as  a  minstrel  to  relieve  Saul's  malady,  and  was  taken  to  court  and 
became  Saul's  friend  and  armor -bearer.  Here  he  is  unknown  to 
Saul,  is  a  shepherd  boy  sent  with  provisions  to  his  brothers,  is 
treated  by  them  with  superiority  and  disdain  and  only  finds  out 
the  possibility  of  advancement  by  inquiring  what  reward  awaits 
the  overthrow  of  the  giant.  Clearly  this  story  comes  from  a 
different  source.  It  was  no  doubt  a  popular  tradition  regarding 
David.  We  need  not  be  disturbed  by  the  variations  in  the  stories. 
A  hero  like  David  drew  about  him  many  recitals  of  his  exploits, 
told  differently  as  they  were  known  in  different  parts  of  the  land. 
This  section  is  omitted  entirely  in  the  Septuagintf-     Either  its 

160 


David    in    the    Camp  i6i 

the  Philistine  drew  near  morning  and  evening,  and 
presented  himself  forty  days. 

17  And  Jesse  said  unto  David  his  son,  Take  now  for 
thy  brethren  an  ephah  of  this  parched  grain,  and 
these  ten  loaves,  and  carry  them  quickly  to  the  camp 

18  to  thy  brethren;  and  bring  these  ten  cheeses  unto 
the  captain  of  their  thousand,  and  look  how  thy 

19  brethren  fare,  and  take  their  pledge.     Now  Saul, 

and  they,  and  all  the  men  of  Israel,  ^were  in  the  vale  .or.  are 

20  of  Elah  fighting  with  the  Philistines.   And  David  rose 


translators  did  not  find  it  in  the  Hebrew  text  which  they  used,  or 
they  omitted  it  to  avoid  the  difficulties  which  its  variations  from 
the  other  narratives  presented.  Vs.  12,  "that  Ephrathite"t: 
dweller  in  Ephrathah,  or  Bethlehemf.  Vs.  13,  "gone  after  Saul": 
The  father  was  too  old  for  war,  and  David  too  young.  The  names 
of  the  sons  are  the  same  as  those  given  in  16:6-9.  Vs.  15,  "went 
to  and  fro":  This  verse  is  evidently  the  work  of  the  compiler, 
who  attempted  thus  to  harmonize  the  two  stories.  It  is  clear, 
however,  that  David  could  not  at  the  same  time  have  been  the 
warrior-minstrel  of  the  court  of  Saul  and  the  shepherd  lad  in 
Bethlehem.  Moreover,  16:22  contradicts  this  statement.  Vs.  16, 
"Philistine  drew  near":  This  is  added  to  explain  the  condition 
when  David  arrived  at  the  camp.  Vs.  17,  "an  ephah  of  this 
parched  grain":  about  a  bushel  of  browned  barley  or  wheat.  Vs. 
18,  "the  captain  of  their  thousand":  The  army  was  divided  by 
hundreds  and  thousands,  or  companies  and  regiments.  The 
people  within  reach  sent  in  provisions,  both  to  their  own  kinsmen 
and  to  others  of  the  army.  Cheeses  were  some  preparation  of 
thickened  milk.  "Take  their  pledge":  This  may  mean  take  a 
receipt  for  the  provisions,  or  bring  back  some  token  agreed  upon. 
Vs.  19,  "vale  of  Elah"t:  the  place  described  in  17:2,  about 
twelve  miles  from  Bethlehem.  This  verse  is  perhaps  a  part  of 
Jesse's  direction  to  David  (note  the  margin).     Vs.  20,  "place  of 


i62  Samuel 

up  early  in  the  morning,  and  left  the  sheep  with  a 

keeper,  and  took  and  went,  as  Jesse  had  command- 

' barricade        ed  him;    and  he  came  to  the  ^place  of  the  wagons 

^  battle  ground    as  the  host   which   was  going  forth  to  the  ^ fight 

shouted  for  the  battle.     And  Israel  and  the  Philis-  21 
tines  put  the  battle  in  array,  army  against  army. 
And  David  left  his  baggage  in  the  hand  of  the  keeper  22 
of  the  baggage,  and  ran  to  the  army  and  came  and 
saluted  his  brethren.     And  as  he  talked  with  them,  23 
behold,  there  came  up  the  champion,  the  Philistine 
of  Gath,  Goliath  by  name,  out  of  the  ranks  of  the 
Philistines,  and  spake  according  to  the  same  words: 
and  David  heard  them.     And  all  the  men  of  Israel,  24 
when  they  saw  the  man,  fled  from  him,  and  were  sore 
afraid.     And  the  men  of  Israel  said,  Have  ye  seen  25 
*  reproach        this  man  that  is  come  up?   surely  to  ^defy  Israel  is 
he  come  up:    and  it  shall  be,  that  the  man  who 
killeth  him,  the  king  will  enrich   him  with  great 
riches,  and  will  give  him  his  daughter,  and  make  his 
father's  house  free  in  Israel.     And  David  spake  to  2 

the  wagons":  the  entrenchment  within  which  the  soldiers  remained 
at  night.  Vs.  23,  "the  same  words":  the  words  of  defiance  and 
insult  with  which  he  taunted  Israel.  Vs.  25,  "make  his  father's 
house  free":  exempt  from  payments  of  tax  or  public  service.  Vs. 
26,  "What  shall  be  done?":  David  had  a  boy's  keen  curiosity 
regarding  all  the  details  of  the  king's  offer.  "This  uncircumcised 
Philistine":  Circumcision  was  the  mark  of  the  Hebrew  and  other 
Semitic  races.  The  Philistines  are  the  only  people  in  Palestine 
whom  the  Hebrews  called  "uncircumcised"  (Judg.  14:3;  I  Sam. 
14:6).     Vs.  28,  "Eliab's  anger  was  kindled":    He  thought  David 


David    in    the    Camp  163 

the  men  that  stood  by  him,  saying,  What  shall  be 
done  to  the  man  that  kiUeth  this  Philistine,  and 
taketh  away  the  reproach  from  Israel  ?  for  who  is 
this  imcircumcised  Philistine,  that  he  should  Mefy  ^reproach 

27  the  armies  of  the  living  God?  And  the  people 
answered  him  after  this  manner,  saying,  So  shall  it 
be  done  to  the  man  that  killeth  him. 

28  And  Eliab  his  eldest  brother  heard  when  he  spake 
unto  the  men;  and  Ehab's  anger  was  kindled 
against  David,  and  he  said,  Why  art  thou  come 
down?  and  with  whom  hast  thou  left  those  few 
sheep  in  the  wilderness  ?  I  know  thy  pride  and  the 
naughtiness  of  thine  heart:  for  thou  art  come  down 

29  that  thou  mightest  see  the  battle.    And  David  said, 

30  What  have  I  now  done  ?  Is  there  not  a  cause  ?  And 
he  turned  away  from  him  toward  another,  and  spake 
after  the  same  manner;    and  the  people  answered 

31  him  again  after  the  former  manner.  And  when  the 
words  were  heard  which  David  spake,  they  re- 
hearsed them  before  Saul;  and  he  sent  for  him. 


was  only  a  curious  and  inquisitive  boy.  It  is  plain  that  the  author 
of  this  narrative  is  unaware  of  David's  anointing  as  king,  or  of  his 
position  as  Saul's  armor-bearer.  Vs.  29,  "is  there  not  a  cause  ?": 
is  it  not  a  matter  of  moment  ?  Vs.  30,  "spake  after  the  same  man- 
ner": David  refused  to  give  up  his  inquiries  till  he  had  satisfied 
himself  regarding  the  facts.  Vs.  31,  "which  David  spake":  his 
words  of  contempt  for  the  Philistine;  no  one  else  had  talked  thus, 
and  when  his  boldness  was  reported  to  the  king,  he  sent  for  him 
to  see  if  he  might  be  able  to  fight  Goliath. 


164  Samuel 

questions 

Read  the  lesson  and  the  notes  carefully. 

(i)*  How  does  this  narrative  differ  from  the  story  of  David's 
entrance  into  public  Hfe  in  16:14-23?  (2)  What  is  said  of 
Jesse  ?  (3)  Who  were  the  sons  with  Saul  in  the  army  ?  (4)* 
How  is  David's  presence  in  Bethlehem  explained  by  the  com 
piler?  (5)  What  direction  did  Jesse  give  his  son?  What 
provisions  was  he  to  take  ?  (6)  What  was  he  to  do  on  arrival 
at  the  camp?  (7)*  Where  were  Saul  and  his  army  at  this 
time?  How  far  did  David  have  to  travel?  (8)  What  did 
David  do  with  his  sheep  while  he  was  away?  (9)  What  did 
he  find  when  he  reached  the  camp?  (10)*  What  constituted 
the  camp?  (11)  Do  you  understand  that  both  armies  came 
out  and  faced  each  other  for  forty  days  while  the  giant  made  his 
defiance?  (12)  What  is  meant  by  David's  "baggage"? 
What  did  he  do  with  it?  (13)  Who  was  Goliath?  (14)* 
What  did  he  say?  (15)  Does  it  seem  likely  that  an  entire 
army  would  fly  from  one  man,  even  though  he  were  a  giant  ? 
(16)  What  was  the  talk  that  David  heard  in  the  ranks  regard- 
ing the  giant?  (17)*  What  rewards  had  Saul  offered  to  the 
man  who  would  kill  him  ?  (18)  What  is  meant  by  making  a 
house  free?  (19)*  Why  did  David  ask  again  about  the 
rewards  ?  (20)  How  did  David  speak  about  the  Philistine  ? 
(21)  What  did  Eliab  think  of  David's  conduct?  (22)  How 
did  he  try  to  humiliate  him?  (23)*  Can  you  reconcile  this 
attitude  of  Eliab  with  the  knowledge  that  David  was  to  be 
king?  (24)  Would  he  have  treated  an  armor-bearer  of  the 
king  in  this  manner?  (25)  Was  it  not  natural  that  David 
should  wish  to  see  the  battle?  (26)  What  was  David's 
response?  (27)  Did  he  resent  his  brother's  words?  (28)* 
How  did  Saul  hear  of  David?  (29)  Why  did  he  summon 
him?  (30)*  What  is  the  most  important  teaching  of  this 
section  ?  (31)  In  what  way  does  it  indicate  the  great  popular 
regard  in  which  David  was  held?     (32)  Recall   the  exploit 


David    in    the    Camp 


i6s 


of  Jonathan  (Section  XXVII)  and  consider  whether  the 
unhesitating  courage  of  both  these  young  men  was  justified  ? 
Is  a  man  who  goes  forward  impetuously  in  a  moment  of  peril 
or  opportunity  more  Ukely  to  win  success  than  one  who  waits, 
considers  the  dangers,  and  makes  no  effort  ? 


A  MOABITE  WARRIOR 


SECTION  XXXVII 

DAVID'S  VICTORY  OVER  GOLIATH,  I  SAM.   17:32-54 

And  David  said  to  Saul,  Let  no  man's  heart  fail  32 
^  Or,  within      ^becaiisc  of  him;   thy  servant  will  go  and  fight  with 

hint 

this  Philistine.     And  Saul  said  to  David,  Thou  art  t,s 
not  able  to  go  against  this  Phihstine  to  fight  with  him : 

EXPLANATORY  NOTES 
In  this  section  the  early  Judean  narrative  of  David's  life  is 
resumed  from  16:14—17:11  (Sections  XXXIV,  XXXV).  There 
it  will  be  remembered  David  is  brought  by  Saul  as  a  minstrel  to  his 
court,  and  is  found  to  be  a  man  of  w^ar  and  experience,  even  though 
only  a  youth  in  years.  He  becomes  Saul's  armor-bearer.  In  time 
of  war  Goliath  of  Gath  defies  Saul's  army  and  challenges  any 
man  in  it  to  single  combat.  In  the  present  section  David  accepts 
the  challenge,  and  assures  Saul,  who  is  alarmed  for  his  safety, 
that  even  though  he  is  young,  he  has  fought  harder  battles  than 
contests  with  men,  and  is  not  afraid  of  the  giant.  Saul  attempts 
to  protect  him  with  his  own  armor,  but  David  cannot  wear  it  and 
conquers  the  Philistine  with  his  sling.  Vs.  32,  "let  no  man's 
heart  fail":  David  alone  is  full  of  courage,  as  the  writer  wishes 
to  make  clear.  The  words  that  follow  may  be  rendered  as  in  the 
text  (referring  to  Goliath)  or  as  in  the  margin.  Vs.  S3)  "thou  art 
but  a  youth  " :  Even  though  David  was  "  a  man  of  war  and  prudent 
in  speech"  (16: 18),  he  was  a  young  man  with  no  such  strength  or 
experience  as  the  giant.  Vs.  34,  "there  came  a  lion":  there 
would  come.  The  form  of  the  verb  shows  that  it  was  repeated. 
Lions  frequented  the  jungles  along  the  Jordan,  and  might  stray 
up  to  the  highlands  in  search  of  prey  (II  Sam.  23 :  20)  The  bears 
from  the  mountains  were  even  fiercer,  as  the  tradition  regarding 
the  fate  of  the  young  men  at  Bethel  indicates  (II  Kings  2:24). 
The  beasts  named  were  the  most  dreaded  enemies  of  the  flocks 
(Hos.  13:7,  8;  Amos  3:12).  Vs.  36,  "shall  be  as  one  of  them": 
166 


David    and    Goliat 


H 


167 


34  for  thou  art  but  a  youth,  and  he  a  man  of  war  from 
his  youth.      And  David  said  unto  Saul,  Thy  serv- 
ant   kept    his    father's    sheep;     ^and    when    there  ^Or,andther, 
came  a  lion,  or  a  bear,  and  took  a  lamb  out  of  the   'andauar 


and  I  went  out, 
etc. 


HEAD  OF  DAVID— MICHELANGELO 


35  flock,  I  went  out  after  him,  and  smote  him,  and  de- 
livered it  out  of  his  mouth :  and  when  he  arose  against 
me,  I  caught  him  by  his  beard,  and  smote  him,  and 

36  slew  him.  Thy  servant  smote  both  the  lion  and  the 
bear:   and  this  uncircumcised  Philistine  shall  be  as 


i68  Samuel 

» Or,  one  of  them,  seeing  he  hath  ^defied  the  armies  of  the 

reproached 

living  God.     And  David  said,  The  Lord  that  de  37 
livered  me  out  of  the  paw  of  the  lion,  and  out  of  the 
paw  of  the  bear,  he  will  deliver  me  out  of  the  hand 
of  this  Philistine.     And  Saul  said  unto  David,  Go, 
and  the  Lord  shall  be  with  thee.     And  Saul  clad  38 
David  with  his  apparel,  and  he  put  an  helmet  of  brass 
upon  his  head,  and  he  clad  him  with  a  coat  of  mail. 
And  David  girded  his  sword  upon  his  apparel,  and  39 
he  assayed  to  go;    for  he  had  not  proved  it.     And 
David  said  unto  Saul,  I  cannot  go  with  these;   for  I 
have  not  proved  them.     And  David  put  them  off 
him.     And  he  took  his  staff  in  his  hand,  and  chose  40 
•^Or,  torrent      j^jj^  fivc  smooth  stoncs  out  of  the  ^brook,  and  put 
them  in  the  shepherd's  bag  which  he  had,  even  in  his 
scrip;    and  his  sling  was  in  his  hand:   and  he  drew 
near  to  the  Philistine.     And  the  Philistine  came  on  41 


not  more  to  be  dreaded  than  the  foes  David  had  met  and  defeated. 
Vs.  37,  "he  will  deliver  me":  David's  trust  was  not  in  his  own 
strength,  but  in  the  help  of  God,  Vs.  38,  "with  his  apparel": 
Saul  had  the  best,  perhaps  the  only  armor  in  the  camp  (cf.  13 : 
19-23).  Vs.  39,  "his  sword":  apparently  David's  own  sword.  As 
an  armor-bearer  of  Saul  he  would  have  such  arms  as  befitted  his 
station.  "He  assayed  to  go":  made  a  vain  effort  to  walk  in  the 
armor.  Saul  was  much  taller,  and  David  "had  not  proved," 
i.e.,  was  not  accustomed  to,  any  kind  of  armor.  Vs.  40,  "  took  his 
staff":  the  shepherd's  club.  In  the  emergency  he  preferred  to 
use  the  weapons  of  his  shepherd  life.  He  even  laid  aside  the  sword 
he  wore  as  Saul's  lieutenant.  "His  scrip":  the  bag  in  which  a 
shepherd  would  carry  his  food.  "His  sling":  made  of  leather 
and  whirled  about  the  head  to  gain  velocity.     V?,   41,  "the  man 


David    and    Goliath  169 

and  drew  near  unto  David;   and  the  man  that  bare 

42  the  shield  went  before  him.  And  when  the  Philistine 
looked  about,  and  saw  David,  he  disdained  him; 
for  he  was  but  a  youth,  and  ruddy,  and  withal  of  a 

43  fair  countenance.  And  the  Philistine  said  unto  David, 
Am  I  a  dog,  that  thou  comest  to  me  with  staves? 

44  And  the  Philistine  cursed  David  by  his  gods.  And  the 
Philistine  said  to  David,  Come  to  me,  and  I  will 
give  thy  flesh  unto  the  fowls  of  the  air,  and  to  the 

45  beasts  of  the  field.  Then  said  David  to  the  Philis- 
tine, Thou  comest  to  me  with  a  sword  and  with  a 
spear,  and  with  a  javelin:  but  I  come  to  thee  in  the 
name  of  the  Lord  of  hosts,  the  God  of  the  armies  of 

46  Israel,  which  thou  hast  defied.     This  day  will  the   l^pl^^^hed 
Lord  deliver  thee  into  mine  hand :   and  I  will  smite 

thee,  and  take  thine  head  from  off  thee;  and  I  will 
give  the  carcases  of  the  host  of  the  Philistines  this  day 
unto  the  fowls  of  the  air,  and  to  the  wild  beasts  of  the 
earth;   that  all  the  earth  may  know  that  there  is  a 


that  bare  the  shield":  The  equipment  of  Goliath,  including  an 
armor-bearer,  was  most  imposing.  Vs.  42,  "disdained  him": 
thought  him  no  worthy  opponent.  Vs.  43»  " ^^  ^  ^  dog  ?":  Such 
weapons  as  David  bore  would  do  to  drive  off  dogs,  but  not  to 
fight  with  warriors.  For  David's  staff,  the  only  weapon  he  saw, 
he  had  only  contempt,  and  felt  himself  insulted.  "By  his  gods": 
the  deities  of  Gath  and  of  all  Philistia.  Vs  44,  "  to  the  fowls  of  the 
air":  The  boasting  of  a  confident  fighter  before  the  battle.  Vs. 
45,  "Lord  of  hosts":  the  name  given  to  Jehovah  by  the  Hebrews, 
signifying  his  leadership  of  their  armies.  Vs.  46,  "I  will  smite 
thee":   David  can  equal  the  giant  in  boastings,  only  he  has  con- 


170  Samuel 

God  in  Israel;  and  that  all  this  assembly  may  know  47 
that  the  Lord  saveth  not  with  sword  and  spear:   for 
the  battle  is  the  Lord's  and  he  will  give  you  into  our 
hand.     And  it  came  to  pass,  when  the  Phihstine  48 
arose,  and  came  and  drew  nigh  to  meet  David,  that 
David  hastened,  and  ran  toward  the  army  to  meet 
the  Philistine.     And  David  put  his  hand  in  his  bag,  49 
and  took  thence  a  stone,  and  slang  it,  and  smote  the 
Philistine  in  his  forehead;    and  the  stone  sank  into 
his  forehead,  and  he  fell  upon  his  face  to  the  earth. 
So  David  prevailed  over  the  Philistine  with  a  shng  50 
and  with  a  stone,  and  smote  the  Philistine,  and  slew 
him;  but  there  was  no  sword  in  the  hand  of  David. 
Then  David  ran,  and  stood  over  the  Philistine,  and  51 
took  his  sword,  and  drew  it  out  of  the  sheath  thereof, 
and  slew  him,  and  cut  off  his  head  therewith.     And 
''Ot, mighty     when  the  Philistines  saw  that  their  ^champion  was 

dead,  they  fled.     And  the  men  of  Israel  and  of  52 


fidence  in  the  help  of  God.  Vs.  47,  "saveth  not  with  sword  and 
spear":  the  great  truth  that  all  the  Bible  impresses.  Vs.  48,  "ran 
toward  the  army":  the  Philistine  host.  Vs.  49,  "took  thence  a 
stone":  One  recalls  Michelangelo's  David,  tense,  watchful, 
holding  the  sling  over  his  shoulder,  ready  to  hurl  the  stone.  "He 
fell":  The  battle  was  over  as  soon  as  it  began;  one  stone  accom- 
plished the  purpose.  Vs.  51,  "took  his  sword":  He  used  the 
giant's  own  sword  to  cut  off  his  head  as  a  trophy.  Vs.  52,  "pur- 
sued the  Philistines":  The  death  of  the  giant  and  at  the  hands  of 
a  youth  struck  terror  into  the  hearts  of  Israel's  enemies,  and 
fired  the  Hebrews  with  fierce  courage.  "Gai  ....  Ekron"t: 
Probably  Gathj  and  Ekron,  the  two  well-known  Philistine  cities 


man 


David    and    Goliath  171 

Judah  arose,  and  shouted,  and  pursued  the  Philis- 
tines, until  thou  comest  to  ^Gai,  and  to  the  gates  of  » The  Sept. 
Ekron.     And    the  wounded  of   the  Philistines  fell 
down  by  the  way  to  ^Shaaraim,  even  unto  Gath,  »0r,  the  two 

gates  ■ 

53  and  unto  Ekron.  And  the  children  of  Israel 
returned   from   chasing   after   the   Philistines,   and 

54  they  spoiled  their  camp.  And  David  took  the  head 
of  the  Philistine,  and  brought  it  to  Jerusalem;  but 
he  put  his  armour  in  his  tent. 


are  meant.  Shaaraim  (Josh.  15:36)  was  a  town  near  these  cities. 
Vs.  53,  "spoiled  their  camp":  showing  the  completeness  of  the 
rout.  Vs.  54,  "brought  it  to  Jerusalem":  an  evident  error,  as 
Jerusalem  was  not  a  Hebrew  city  at  this  time.  David  and  Saul 
returned  with  the  spoil  to  Gibeah,  Saul's  home  and  the  location  of 
the  court.  "In  his  tent":  Here  David  is  thought  of  as  having  a 
tent,  in  harmony  with  his  position  on  Saul's  staff.  Later  on  the 
sword  of  Goliath  was  deposited  in  the  sanctuary  at  Nob  (I  Sam. 
21:8,9). 

QUESTIONS 

(i)*  What  was  David's  position,  according  to  this  section  ? 
(2)  What  was  his  word  to  Saul  regarding  Goliath?  (3)  Is 
there  an  intentional  contrast  between  the  attitude  of  David 
and  that  of  Saul  ?  (4)*  Why  was  Saul  afraid  to  have  David 
go  to  the  contest  ?  (5)  What  proof  did  David  give  of  his  fit- 
ness to  fight  ?  (6)  Did  he  refer  to  a  single  occasion  of  conflict 
or  to  frequent  experiences  ?  (7)  On  what  did  David  rely  for 
his  victory?  (8)*  What  do  you  think  Saul's  feeling  was 
regarding  David's  chances  of  success  ?  Even  should  he  fail, 
was  it  worth  while  to  send  him?  (9)  How  did  he  prepare 
David  for  the  battle?  (to)  Why  did  not  David,  as  Saul's 
armor-bearer,  have  armor  of  his  own  ?     (11)*  How  did  David 


172  Samuel 

feel  in  Saul's  armor?  (12)  What  did  he  take  instead ?  (13) 
Why  did  he  take  five  stones?  Was  it  well  to  be  prepared  for 
a  long  conflict?  (14)  Describe  the  two  men,  David  and 
Goliath,  as  they  faced  each  other.  (15)  How  did  Goliath 
treat  David?  (16)  Why  was  he  angry?  Did  he  have  a 
right  to  feel  that  David  was  no  fit  antagonist  for  him?  (17) 
What  was  his  threat?  (18)  How  did  David  reply?  (19)* 
Do  you  think  David  was  confident  of  victory  or  was  he  merely 
anxious  to  save  Israel's  credit?  (20)  To  whom  did  he  look 
for  help?  (21)  Describe  the  battle.  (22)* How  did  the 
downfall  of  Goliath  affect  the  Philistines?  the  Hebrews? 
(23)  What  became  of  the  Philistines  ?  (24)  What  advantage 
did  the  Hebrews  take  of  their  victory  ?  (25)  What  did  David 
do  with  his  spoils  ?  (26)  What  error  is  there  in  vs.  54  ?  (27) 
What  is  the  chief  purpose  of  this  section?  (28)  Would  a 
romantic  interest  always  attach  to  one  who  had  perform^ 
such  an  exploit  ? 


SECTION  XXXVIII 

DAVID   AT   SAUL'S   COURT,     I   SAM.    17:55— 18: 5 

55  And  when  Saul  saw  David  go  forth  against  the 
PhiHstine,  he  said  unto  Abner,  the  captain  of 
the  host,  Abner,  whose  son  is  this  youth?  And 
Abner  said.  As  thy  soul  liveth,  O  king,  I  cannot  tell. 

56  And  the  king  said,   Inquire  thou  whose  son  the 

57  stripling  is.  And  as  David  returned  from  the 
slaughter  of  the  Philistine,  Abner  took  him,  and 
brought  him  before  Saul  with  the  head  of  the  Philis- 

58  tine  in  his  hand.  And  Saul  said  to  him,  Whose  son 
art  thou,  thou  young  man  ?  And  David  answered, 
I  am  the  son  of  thy  servant  Jesse  the  Beth-lehemite. 

18  And  it  came  to  pass,  when  he  had  made  an  end  of 
speaking  unto  Saul,  that  the  soul  of  Jonathan  was 
knit  with  the  soul  of  David,  and  Jonathan  loved  him 


EXPLANATORY  NOTES 
In  this  section  occurs  another  of  the  popular  stories  about 
David.  It  follows  the  line  of  17:12-31  (Section  XXXVI),  in 
which  David  is  unknown  to  Saul,  but  arrives  at  the  camp  at  the 
right  time  to  defeat  the  Philistine.  In  the  other  narrative,  the 
early  Judean  story  of  David,  there  would  be  no  need  of  an  intro- 
duction of  David  to  Saul  after  the  death  of  Goliath,  for  he  was 
already  well  known  at  the  court  as  Saul's  minstrel  and  armor- 
bearer.  Vs.  55,  "whose  son  is  this  youth  ?":  Saul  did  not  know 
him,  having  but  met  him  that  day  for  the  first  time.  Even  Abnerf 
knows  nothing  of  him.  Vs.  57,  "the  head  of  the  Philistine": 
David  kept  the  bloody  trophy  in  his  hand.     Vs.  i,  "soul  of  Jona- 

173 


174  Samuel 

as  his  own  soul.     And  Saul  took  him  that  day,  and  2 
would  let  him  go  no  more  home  to  his  father's  house. 
Then  Jonathan  and  David  made  a  covenant,  be-  3 
cause  he  loved  him  as  his  own  soul.     And  Jonathan  4 
stripped  himself  of  the  robe  that  was  upon  him,  and 
gave  it  to  David,  and  his  apparel,  even  to  his  sword, 
and  to  his  bow,  and  to  his  girdle.     And  David  went  5 
Or,  prospered  out   whithcrsoever    Saul   sent    him,    and    'behaved 
himself  wisely:    and  Saul  set  him  over  the  men  of 
war,  and  it  was  good  in  the  sight  of  all  the  people,  and 
also  in  the  sight  of  Saul's  servants. 

thanf  was  knit":  Some  conversation  between  Saul  and  David, 
not  recorded  here,  is  implied  in  this  verse.  It  made  its  impression 
on  Jonathan,  so  that  he  was  completely  fascinated  by  David. 
The  character  of  Jonathan  is  one  of  the  finest  in  the  Old  Testa- 
ment. If  friendship  ever  helped  to  make  a  man,  surely  David 
was  immensely  ennobled  by  his  intimacy  with  the  son  of  Saul.  Of 
the  two,  Jonathan  was  superior,  although  the  writers  of  the  nar- 
ratives magnify  David  at  every  point.  Vs.  2,  "Saul  took  him": 
According  to  the  other  document  (16:22)  Saul  had  already  made 
David  his  constant  attendant  some  time  before.  We  need  not 
attempt  the  useless  task  of  "reconciling"  the  two  accounts.  Our 
purpose  is  to  ascertain  just  what  each  one  has  to  say  of  David. 
Vs.  3,  "made  a  covenant":  a  solemn  agreement.  They  pi-omised 
eternal  friendship  to  each  other.  Vs.  4,  "gave  it  to  David": 
Jonathan's  love  made  him  want  to  give  David  all  he  had.  As 
Saul  had  given  David  his  armor  to  wear,  so  Jonathan  now  gave 
him  his  mantle  and  arms.  Did  the  writer,  in  his  warm  admira- 
tion for  David,  feel  that  these  acts  of  Saul  and  his  son  were  signifi- 
cant of  David's  succession  to  the  honor  of  kingship?  "His 
bow":  This  was  Jonathan's  characteristic  weapon  (II  Sam.  i:  18, 
22).  Vs.  5,  "behaved  himself  wisely":  The  word  means  also  to 
prosper    (see    margin).     He    was    now    made   captain    by    Saul. 


David    at    Saul's    Court      175 

"Over  the  men  of  war":  This  would  be  likely  to  make  the  older 
soldiers  jealous;  but  so  popular  was  David  that  people  and  war- 
riors alike  approved  his  promotion. 

QUESTIONS 
Read  over  the  text  carefully,  and  study  the  comments, 
(i)  What  did  Saul  ask  of  Abner?     (2)*  What  does  this 
question  imply  as  to  Saul's  acquaintance  with  David  ?    Could 
David  have  been  Saul's  armor-bearer,  and  yet  be  unknown 
to  him?     (3)  Did  Abner  know  him?     (4)*  What  does  "as 
thy  soul  liveth"  mean?     (5)  What  was  the  captain  ordered 
to  do  ?     (6)  Where  was  David  taken  by  Abner  ?     (7)  What 
was  he  carrying?     (8)  What  conversation  took  place  between 
David  and  the  king?     (9)*  What  indications  are  there  that 
more  was  said  than  is  reported  ?     Do  we  usually  have  in  the 
Bible  more  than  fragments  of  the  conversations  or  addresses 
reported  ?     (10)  Who  was  Jonathan  ?      (11)  How  many  sons 
had  Saul  ?     (12)*  What  did  Jonathan  think  of  David  ?     (13) 
Would  it  seem  that  they  had  ever  met  before?     (14)  What 
mark  of  honor  did  Saul  show  David  ?     (15)  What  kind  of  an 
agreement  did  Jonathan  and  David  make?     (16)  Did  Jona- 
than foresee  that  David  would  be  king?     (17)*  How  did 
Jonathan  show  his  love  for  David?     (18)  Do  you  suppose 
David    gave   Jonathan    his   garments   and   weapons?     (19) 
What  weapons  did  Jonathan  give  David?     (20)*  What  serv- 
ices did  David   render   Saul?     (21)  How   did   he  conduct 
himself  ?     (22)  What  high  place  did  the  king  give  him  ?     (23) 
Why  did  not  the  older  warriors  complain  of  his  rapid  promo- 
tion ?     (24)*  What  elements  in  David's  character  are  promi- 
nent  in   this   section?     (25)    Do    you    suppose    Jonathan's 
admiration  for  David  may  have  been  awakened  by  the  deed 
which  he  himself  would  like  to  have  performed,  but  was  not 
permitted  by  his  father  to  attempt? 


SECTION  XXXIX 

SAUL'S   JEALOUSY   OF  DAVID,   I   SAM.    i8:6-i6 

And  it  came  to  pass  as  they  came,  when  David  6 
returned  from  the  slaughter  of  the  ^Phihstine,  that 
the  women  came  out  of  all  the  cities  of  Israel,  sing- 
ing and  dancing,  to  meet  king  Saul,  with  timbrels, 
with  joy,  and  with  ^instruments  of  music. 

And  the  women  ^sang  one  to  another  as  they  7 
Or,  answered    playcd,  and  Said, 

Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands. 
And  Saul  was  very  wroth,  and  this  saying  dis-  8 
pleased  him;  and  he  said.  They  have  ascribed  unto 


■Or, 
Philistine. 


'  Or,  triangles 
or  three- 
stringed 
instruments 


EXPLANATORY  NOTES 
With  this  section  we  return  once  more  to  the  main  line  of  the 
narrative  told  by  the  early  Judean  writer.  The  praise  of  the 
women  of  Israel  for  David's  exploit  rouses  all  of  Saul's  former 
moodiness,  and  adds  to  it  the  rage  of  jealousy.  Vs.  6,  "as  they 
came":  Saul,  David,  and  the  army.  "Women  came  out":  The 
welcome  of  a  warrior  or  the  celebration  of  a  victory  was  often  the 
work  of  the  dancing  and  singing  women  (Judg.  11:34;  Exod. 
15:20).  "Timbrels":  tambourines.  "Instruments":  It  is  not 
clear  what  they  were;  they  were  apparently  instruments  with  three 
parts,  either  sides  (like  triangles)  or  strings.  Vs.  7,  "thousands 
....  ten  thousands":  The  two  lines  may  have  been  sung  as  an 
antiphonal  chant  by  two  groups  of  women.  There  was  no  desire 
to  slight  Saul,  but  David  was  the  hero  of  the  moment.  Probably 
neither  had  slain  many  victims  in  person,  but  David  had  made  the 
victory  possible.     Vs.  8,  "very  wroth":    It  seemed  to  the  king  like 

176 


Saul's    Jealousy    of    David    177 

David  ten  thousands,  and  to  me  they  have  ascribed 
but  thousands:  and  what  can  he  have  more  but  the 
kingdom  ? 
9      And  Saul  eyed  David  from  that  day  and  forward. 

10  And  it  came  to  pass  on  the  morrow,  that  an  evil 
spirit  from  God  came  mightily  upon  Saul,  and  he 
^prophesied  in  the  midst  of  the  house:    and  David  *Ot.  raved 

11  played  with  his  hand,  as  he  did  day  by  day.  And 
Saul  had  his  spear  in  his  hand;  and  Saul  cast  the 
spear;  for  he  said,  I  will  smite  David  even  to  the 
wall.     And  David  avoided  out  of  his  presence  twice. 

12  And  Saul  was  afraid  of  David,  because  the  Lord 

13  was  with  him,  and  was  departed  from  Saul.  There- 
fore Saul  removed  him  from  him,  and  made  him 
his  captain  over  a  thousand;    and  he  went  out  and 

14  came  in  before  the  people.      And   David  ^behaved   s  or,  prospered 
himself  wisely  in  all  his  ways;    and  the  Lord  was 


a  deliberate  slight.  Vs.  9,  "Saul  eyed  David":  regarded  him 
with  suspicion  and  malice.  Vs.  10,  "an  evil  spirit"!:  a  fit  of 
madness  like  his  former  attacks,  so  that  he  raved  (margin).  The 
use  of  the  word  "prophesied"  for  Saul's  conduct  shows  how 
frenzied  must  have  been  the  conduct  of  the  rough,  gypsy-like 
"prophets"  of  the  age  at  times  (I  Sam.  10:6,  10;  19:18-24). 
Vs.  II,  "cast  the  spear":  Vss.  10,  11  seem  to  be  out  of  place,  as 
it  was  hardly  time  as  yet  for  Saul  to  grow  violent  toward  David 
till  he  had  tried  milder  measures.  The  passage  is  a  duplicate 
of  19:9,  10,  probably  inserted  here  by  mistake.  Vs.  12,  "Saul  was 
afraid":  This  also  shows  that  it  joins  immediately  to  vs.  9.  Vs. 
13,  "removed  him":  gave  him  a  place  among  the  soldiers  in  the 
field  and  thus  banished  him  from  his  presence.  Vs.  14,  "the 
Lord  was  with  him":    an  expression  emphasizing  his  genial  and 


178  Samuel 

with  him.     And  when  Saul  saw  that  he  behaved  15 
himself  very  wisely,  he  stood  in  awe  of  him.     But  16 
all  Israel  and  Judah  loved  David;   for  he  went  out 
and  came  in  before  them. 


friendly  nature,  as  well  as  his  success.  Vs.  15,  "stood  in  awe": 
His  position  as  captain  in  the  field  gave  him  opportunities  which 
only  increased  his  popularity.  Vs.  i6,  "Judah  and  Israel": 
south  and  north.  "Loved  David":  From  II  Sam.  21:19  some 
have  supposed  that  "Elhanan"  was  David's  real  name,  and  that 
"David"  ("beloved")  was  the  popular  name  applied  to  him 
in  the  period  of  his  rising  power.  "Went  out  and  came  in": 
discharged  the  duties  of  his  public  office. 

QUESTIONS 

Study  carefully  the  material  of  the  section.  Try  to  master 
its  ideas. 

(i)  How  were  Saul  and  David  greeted  on  their  return  from 
the  campaign  ?  (2)  What  instruments  did  the  women  carry  ? 
(3)*  On  what  other  occasion  had  women  celebrated  victories 
in  this  manner?  (4)  What  was  their  song?  (5)  Did  they 
intend  any  discourtesy  to  Saul  ?  (6)*  Was  Saul  liked  by  the 
people  ?     (7)  How  did  the  words  of  the  women  affect  the  king  ? 

(8)  Do  you  think  Saul's  feelings  were  natural  and  pardonable  ? 

(9)  Did  Saul's  words  imply  that  he  already  feared  David's 
popularity?  (10)  How  did  Saul  treat  David  from  this  time? 
(11)*  What  difficulties  occur  in  placing  vss.  10,  11  in  their 
present  position  ?  (12)  What  kind  of  a  malady  is  described  ? 
(13)*  What  connection  was  there  between  "prophesying" 
and  "raving"?  (14)  What  did  David  do  to  relieve  Saul? 
(15)  What  did  Saul  do?  (16)  How  did  David  escape?  (17) 
Is  it  probable  that  this  scene  belongs  to  a  later  time?  (18)* 
What  qualities  in  David  made  Saul  afraid  of  him  ?  (19)  Do 
you  think  David  at  this  time  aspired  to  be  king  ?     (20)  How 


Saul's    Jealousy    of    David    179 

did  Saul  get  rid  of  David  ?  (21)  Why  did  he  not  dismiss  him 
entirely  from  his  service  ?  (22)*  What  caused  David  to  gain 
such  popularity?  (23)  Do  you  think  the  people  thought  of 
making  David  king  ?  (24)  If  not,  how  could  he  aflfect  Saul's 
prosperity?  (25)*  Would  you  say  the  king's  jealousy  was 
groundless?  (26)  What  does  this  section  teach  on  the  sub- 
ject of  jealousy  ? 


SECTION  XL 

DAVID   MARRIES   MICHAL,    I    SAM.    18:17-30 

And  Saul  said  to  David,  Behold,  my  elder  daughter  17 
Merab,  her  will  I  give  thee  to  wife:  only  be  thou 
valiant  for  me,  and  fight  the  Lord's  battles.  For 
Saul  said,  Let  not  my  hand  be  upon  him,  but  let 
the  hand  of  the  Philistines  be  upon  him.  And  David  18 
^  Or,  who  are  Said  uuto  Saul,  Who  am  I,  and  'what  is  my  life,  or 
my  father's  family  in  Israel,  that  I  should  be  son-in- 
law  to  the  king?     But  it  came  to  pass  at  the  time  19 

EXPLANATORY  NOTES 
In  this  section  two  separate  stories  of  marriage  proposals 
between  Saul  and  David  are  given.  The  first  from  a  popular 
source  is  contained  in  vss.  17-19.  Saul  offers  Merab  to  David, 
encouraging  him  to  fight  the  Philistines,  and  hoping  that  he  will 
fall  in  battle.  That  he  did  not  intend  to  allow  David  to  marry 
his  daughter  is  shown  by  his  unscrupulous  bestowal  of  her  upon 
another.  The  second  story  from  the  main  Judean  narrative  is 
found  in  vss.  20-30  and  is  quite  independent  of  the  other.  Michal 
is  in  love  with  David,  and  Saul  thinks  this  a  good  occasion  to 
entrap  him.  He  proposes  to  him  that  he  marry  Michal  on  con- 
dition that  he  bring  the  proofs  of  his  having  slain  100  Philistines. 
This  he  does,  to  the  king's  surprise  and  disappointment,  and 
the  marriage  is  concluded.  Vs.  17,  "only  be  thou  valiant": 
The  offer  of  Merab  as  David's  wife  appears  to  be  the  fulfilment  of 
the  offer  to  give  his  daughter  to  any  man  who  should  kill  Goliath 
(17:25),  an  offer  mentioned  in  this  same  source.  By  further 
insistence  that  David  shall  fight  in  his  behalf  he  hopes  to  procure 
his  death  before  his  marriage.  Vs.  18,  "my  father's  family": 
David  was  needlessly  modest,  exhibiting  characteristic  oriental 
180 


David    Marries    Michal      i8i 

when   Merab,   Saul's  daughter,   should   have  been 
given  to  David,  that  she  was  given  unto  Adriel  the 

20  Meholathite  to  wife.  And  Michal,  Saul's  daughter, 
loved  David:    and  they  told  Saul,  and  the  thing 

21  pleased  him.  And  Saul  said,  I  will  give  him  her, 
that  she  may  be  a  snare  to  him,  and  that  the  hand  of 
the  Philistines  may  be  against  him.  Wherefore 
Saul  said  to  David,  Thou  shalt  this  day  be  my  son- 
in-law  a  second  time. 

22  And  Saul  commanded  his  servants,  saying.  Com- 
mune with  David  secretly,  and  say.  Behold,  the 
king  hath  delight  in  thee,  and  all  his  servants  love 

23  thee:  now  therefore  be  the  king's  son-in-law.     And 


politeness.  His  family  was  quite  as  good  as  Saul's.  Vs.  19, 
"given  unto  Adriel":  a  studied  affront  to  David.  By  an  error  in 
the  text  of  II  Sam.  21:8  Adriel  is  called  the  husband  of  Michal. 

The  second  story,  vss.  20-30,  is  apparently  a  duplicate  of  the 
first,  with  the  incidents  slightly  different.  Vs.  20,  "Michalf 
.  .  .  .  loved  David":  This  is  continued  directly  from  vs.  10, 
which  describes  the  love  of  the  nation  for  David.  Saul  was 
pleased,  thinking  it  an  excellent  snare  to  entice  David  to  endanger 
his  life.  Vs.  21,  "a  second  time":  The  words  are  obscure  in  the 
Hebrew.  If  they  are  to  be  translated  as  here  they  are  probably 
added  by  the  compiler  to  harmonize  the  paragraph  with  vss. 
17-19.  They  may,  however,  be  translated  "on  two  conditions" 
(not  named)  or  "after  two  years"  (unlikely).  Probably  the  last 
part  of  the  verse  is  an  interpolation.  It  is  inconsistent  with  the 
next  verse  where  Saul  approaches  David  not  personally  but 
through  his  servants.  Vs.  22,  "commune  with  David":  Saul 
could  hardly  make  the  proposal  to  David,  as  it  would  be  unbe- 
coming. He  puts  the  members  of  the  court  to  work  suggesting 
the  subject  to  David.     Vs.  23,  "a  poor  man":  The  customs  of  the 


i82  Samuel 

Saul's  servants  spake  those  words  in  the  ears  of 
David.     And  David  said,  Seemeth  it  to  you  a  light 
thing  to  be  the  king's  son-in-law,  seeing  that  I  am 
a  poor  man,  and  lightly  esteemed  ?    And  the  servants  24 
of  Saul  told  him,  saying,   On  this  manner  spake 
David.     And  Saul  said.  Thus  shall  ye  say  to  David,  25 
The  king  desireth  not  any  dowry,  but  a  hundred 
foreskins  of  the  Philistines,  to  be  avenged  of  the 
king's  enemies.     Now  Saul  thought  to  make  David 
fall  by  the  hand  of  the  Philistines.     And  when  his  26 
servants  told  David  these  words,  it  pleased  David 
well  to  be  the  king's  son-in-law.     And  the  days  were 
not  expired;   and  David  arose  and  went,  he  and  his  27 


age  required  the  young  man  who  asked  for  a  wife  to  make  a  con- 
siderable present,  here  called  "dowry,"  to  her  father.  In  the 
case  of  the  king's  daughter  this  would  need  to  be  large.  Vs.  25, 
"desireth  not  any  dowry":  This  was  exactly  the  plan  that  Saul 
had  meditated  all  the  time  to  secure  David's  death.  Saul  would 
ask  only  for  the  proofs  that  David  had  killed  a  hundred  Philistines, 
not  doubting  that  in  the  attempt  David  would  be  killed  The 
mutilation  of  the  bodies  of  enemies,  living  (Judg.  1:7;  I  Sam. 
11:2)  or  dead  (I  Sam.  31:9;  II  Sam.  4:7),  a  custom  brutal  and 
disgusting  to  us,  was  not  infrequent  in  that  age.  Many  nations 
have  practiced  the  cutting  off  of  heads,  hands,  ears,  or  other  por- 
tions of  the  bodies  of  their  slain  enemies  as  trophies  of  victory 
(cf.  the  Indian  custom  of  taking  scalps).  Josephus,  the  Jewish 
historian,  says  that  David  was  to  bring  six  hundred  heads.  Vs. 
26,  "it  pleased  David  well":  The  daughter  of  Saul  was  attractive, 
the  honor  was  great,  the  danger  he  held  as  a  small  thing,  and  he 
supposed  Saul  sincere,  "Not  expired":  No  time  limit  is  men- 
tioned for  the  exploit,  but  this  expression  implies  it.  David  lost 
no  time.     Vs.  27,  "two  hundred":    The  Septuagintf  has  "one 


David    Marries    Michal      183 

men,  and  slew  of  the  Philistines  two  hundred  men; 
and  David  brought  their  foreskins,  and  they  gave 
them  in  full  number  to  the  king,  that  he  might  be  the 
king's  son-in-law.     And  Saul  gave  him  Michal  his 

28  daughter  to  wife.     And  Saul  saw  and  knew  that  the 
Lord  was  with  David;  and  Michal,  Saul's  daughter, 

29  loved  him.     And  Saul  was  yet  the  more  afraid  of 
David;   and  Saul  was  David's  enemy  continually. 

30  Then  the  princes  of  the  Philistines  went  forth: 
and  it  came  to  pass,  as  often  as  they  went  forth,  that 

David  ^behaved  himself  more  wisely  than  all  the  >  Or,  prospered 
servants  of  Saul;  so  that  his  name  was  much  ^set  by.  ^  ueh. precious 


hundred"  which  agrees  with  vs.  25.  "Gave  him  Michal":  It 
is  clear  from  both  stories  that  the  king  had  no  intention  of  giving 
David  his  daughter.  But  after  the  fulfilment  of  the  conditions 
there  was  no  excuse  for  further  delay.  Vs.  28,  "Saul  saw  and 
knew":  His  plans  to  kill  David  had  failed,  and  his  own  daughter 
was  the  contented  and  happy  wife  of  the  man  he  hated.  He 
could  not  fail  to  see  the  favorable  issue  of  all  David's  affairs. 
Vs.  30,  "Philistines  went  forth":  to  battle  or  on  raids;  this  gave 
opportunity  for  fighting  in  which  David  was  always  the  most  suc- 
cessful of  the  Hebrew  leaders.  His  popularity  increased  con- 
stantly. The  contrast  between  Saul  and  David  is  heightened. 
Saul  grew  more  envious,  jealous,  suspicious,  and  vengeful;  David 
more  valiant,  skilful,  successful,  and  popular. 

QUESTIONS 
(i)*  What  two  accounts  of  marriage  arrangements  are 
given  in  this  section?  (2)  What  previous  statement  had  led 
David  to  expect  the  king's  daughter  in  marriage?  (3)  Was 
Saul's  offer  of  Merab  in  fulfilment  of  an  earlier  promise  or  the 
result  of  good-will  toward  David  ?     (4)*  What  conditions  did 


184  Samuel 

he  impose  in  the  marriage  with  Merab  ?  (5)  What  was  Saul's 
motive  in  this  ofifer  ?  Was  it  the  most  promising  way  of  seek- 
ing David's  death  ?  (6)  Did  David  receive  it  in  good  faith  ? 
(7)  What  did  he  say  of  himself?  (8)*  Was  David  right  in 
thinking  himself  unworthy  of  marriage  with  Saul's  daughter? 
(9)  How  was  the  marriage  prevented  ?  (10)  Did  Saul  intend 
at  any  time  that  it  should  take  place?  (11)  To  whom  was 
Merab  married?  (12)*  What  are  the  indications  that  vss. 
20-30  are  from  another  source  than  vss.  17-19?  (13)  What 
is  the  name  of  Saul's  daughter  in  the  second  narrative  ?  (14) 
What  made  it  easy  for  Saul  to  plot  against  David?  (15)* 
Do  you  suppose  that  Saul's  knowledge  that  Michal  loved 
David  was  pleasant  when  he  first  learned  it?  (16)  How  did 
he  plan  to  take  advantage  of  it?  (17)  What  are  the  reasons 
for  regarding  vs.  21b  as  an  interpolation?  (18)  Why  did 
Saul  use  his  servants  in  influencing  David  ?  Is  there  here  an 
indication  that  Saul  and  David  were  not  on  easy  terms  of 
friendship?  (19)*  What  objection  did  David  raise  to  the 
proposal  ?  (20)  What  was  the  custom  in  reference  to  a  pay- 
ment for  a  bride?  (21)  Do  you  think  Saul's  servants  knew 
that  he  was  plotting  against  David?  (22)  Why  was  Saul 
willing  to  give  up  a  marriage  gift  and  take  in  exchange  the 
killing  of  the  Philistines  ?  (23)*  What  two  advantages  would 
Saul  gain  by  this  plan  ?  (24)  How  was  David  pleased  by  the 
proposal  ?  (25)  Give  the  reasons  why  he  found  it  satisfactory. 
Would  it  remove  all  difficulties  in  the  way  of  his  marriage  with 
the  king's  daughter  ?  (26)  How  did  David  show  his  prompt- 
ness? (27)  How  many  Philistines  did  he  kill?  (28)  Was  it 
a  time  of  war  between  Israel  and  the  Philistines  ?  (29)  Do 
you  think  Saul  was  glad  when  David  fulfilled  the  conditions  ? 
What  would  have  pleased  him  most  ?  (30)*  How  does  this 
account  differ  from  that  of  Merab's  proposed  marriage? 
(31)  How  did  these  things  affect  Saul  ?  (32)  What  events  gave 
David  fresh  opportunities  for  public  approval  ?     (33)  What  is 


David    Marries    Michal      185 

the  leading  idea  of  this  section  ?  (34)  Do  you  not  think 
Saul's  nature  has  changed  greatly  since  he  became  king? 
(35)  What  new  and  unpleasant  elements  are  now  seen  in  his 
character  ?  (36)  Is  it  ever  possible  for  one  who  shows  himself 
insincere  and  designing  to  be  loved  and  trusted  ? 


MODERN  ARABS 


SECTION  XLI 

SAUL'S    PLOTS    AGAINST    DAVID,    I    SAM.    19:1-17 

And  Saul  spake  to  Jonathan  his  son,  and  to  all  his  19 
servants,  that  they  should  slay  David.     But  Jona- 
than, Saul's  son,  delighted  much  in  David.     And  2 
Jonathan  told  David,  saying,  Saul  my  father  seeketh 
to  slay  thee:  now  therefore,  I  pray  thee,  take  heed  to 
thyself  in  the  morning,  and  abide  in  a  secret  place, 
and  hide  thyself:  and  I  will  go  out  and  stand  beside  3 
my  father  in  the  field  where  thou  art,  and  I  will  com- 
mune with  my  father  of  thee;   and  if  I  see  aught,  I 
will  tell  thee.     And  Jonathan  spake  good  of  David  4 

EXPLANATORY  NOTES 
The  narrative  of  the  Judean  writer  of  David's  life  is  continued 
in  this  section  from  Section  XL.  It  falls  into  three  divisions:  (i) 
Saul's  command  to  put  David  to  death,  and  Jonathan's  successful 
intercession  (vss.  1-7);  (2)  David's  increasing  popularity  and 
Saul's  attempt  upon  his  life  (vss.  8-10);  (3)  Michal's  rescue  of 
David  from  Saul's  plot  (vss.  11-17).  Vs.  i,  "should  slay  David": 
Saul's  plans  to  dispose  of  David  by  strategem  having  failed,  he 
no  longer  conceals  his  hatred,  but  orders  the  assassination  of  the 
young  man.  "Delighted  much  in  David":  The  other  vi^riter 
described  this  affection  of  Jonathanf  for  David,  but  the  present 
narrative  mentions  it  here  for  the  first  time.  Vs.  2,  "take  heed  to 
thyself  in  the  morning":  Jonathan  warns  David  at  night  of 
his  father's  purpose  to  kill  him  the  next  day.  Vs.  3,  "beside  my 
father  in  the  field":  David  was  to  hide  where  he  could  overhear 
the  conversation  of  Saul  and  Jonathan,  In  this  way  David  would 
know  just  how  Saul  felt,  and  if  there  was  anything  else  that  he 
needed  to  know,  Jonathan  would  tell  him  Vs.  4,  "Let  not  the 
186 


Plots    against    David         187 

unto  Saul  his  father,  and  said  unto  him,  Let  not  the 
king  sin  against  his  servant,  against  David;  because 
he  hath  not  sinned  against  thee,  and  because  his 

5  works  have  been  to  thee-ward  very  good :  for  he  put 
his  hfe  in  his  hand,  and  smote  the  Philistine,  and  the 
Lord  wrought  a  great  'victory  for  all  Israel:   thou  'Heb. 

°  ,         salvation 

sawest  it,  and  didst  rejoice;  wherefore  then  wilt 
thou  sin  against  innocent  blood,  to  slay  David  with- 

6  out  a  cause  ?  And  Saul  hearkened  unto  the  voice  of 
Jonathan:    and  Saul  sware.  As  the  Lord  liveth,  he 

7  shall  not  be  put  to  death.  And  Jonathan  called 
David,  and  Jonathan  showed  him  all  those  things. 
And  Jonathan  brought  David  to  Saul,  and  he  was 
in  his  presence,  as  beforetime. 

8  And  there  was  war  again:  and  David  went  out, 
and  fought  with  the  Philistines,  and  slew  them  with 

9  a  great  slaughter;  and  they  fled  before  him.  And 
an  evil  spirit  from  the  Lord  was  upon  Saul,  as  he  sat 
in  his  house  with  his  spear  in  his  hand;   and  David 


king  sin":  Jonathan  pleads  earnestly  for  his  friend.  David,  he 
says,  has  done  nothing  but  good,  and  has  risked  his  life  in  the 
king's  service.  Vs.  6,  "Saul  sware":  This  solemn  oath  assured 
the  young  man  that  the  king  would  change  his  attitude  toward 
David.  Vs.  7,  "brought  David  to  Saul":  Perhaps  it  is  meant 
that  Jonathan  called  David  from  his  hiding  place  while  Saul  was 
still  there,  and  effected  their  reconciliation  on  the  spot.  Vs.  9, 
"an  evil  spirit "f:  A  fresh  outburst  of  mad  fury  followed  the  new 
victory  of  David  and  the  consequent  public  rejoicing,  of  which  he 
was  the  hero.  It  is  not  unlikely  that  this  is  a  duplicate  of  18:10, 
II    which,  as  we  saw  in  Section  XXXIX,  seemed  to  be  out  of 


i88  Samuel 

was  playing  with  his  hand.     And  Saul  sought  to  lo 
smite  David  even  to  the  wall  with  the  spear;  but  he 
slipped  away  out  of  SauPs  presence,  and  he  smote 
the  spear  into  the  wall:  and  David  fled,  and  escaped 
that  night.     And  Saul  sent  messengers  unto  David's  ii 
house,  to  watch  him,  and  to  slay  him  in  the  morning: 
and  Michal,  David's  wife,  told  him,  saying,  If  thou 
save  not  thy  life  to-night,  to-morrow  thou  wilt  be 
slain.     So    Michal    let    David    down    through    the  12 
window:  and  he  went,  and  fled,  and  escaped.     And  13 
Michal  took  the  teraphim,  and  laid  it  in  the  bed,  and 
Or,  quilt        put  a  ^pillow  of  goats'  hair  at  the  head  thereof,  and 

covered  it  with  the  clothes.     And  when  Saul  sent  14 
messengers  to  take   David,   she  said.   He  is  sick. 
And  Saul  sent  the  messengers  to  see  David,  saying,  15 
Bring  him  up  to  me  in  the  bed,  that  I  may  slay  him. 
And  when  the  messengers  came  in  behold,  the  tera-  16 
phim  was  in  the  bed,  with  the  ^pillow  of  goats'  hair  at 
the  head  thereof.     And  Saul  said  unto  Michal,  Why  17 
hast  thou  deceived  me  thus,  and  let  mine  enemy  go, 
so  that  he  is  escaped  ?    And  Michal  answered  Saul, 
He  said  unto  me.  Let  me  go :  why  should  I  kill  thee  ? 


place.  Vs.  10,  "fled  and  escaped":  David  avoided  the  danger, 
and  probably  went  to  his  house.  The  words,  "that  night,"  seem 
to  belong  to  the  following  verse,  which  then  reads,  "and  that 
night  Saul  sent  messengers,"  etc.  Vs.  ii,  "unto  David's  house": 
Some  commentators  connect  this  directly  with  18:27,  and  under- 
stand it  to  have  been  David's  wedding  night  when  he  would  be 
least  suspicious  of  Saul's  intentions.     Michalf,  his  wife  learned 


Plots    against    David         189 

of  the  plot,  or  observed  Saul's  men  about  the  place,  and  warned 

him.     Vs.  12,  "through  the  window":    The  escape  of  the  spies 

from  Jericho  (Josh.  2:15)  and  of  Saul  of  Tarsus  from  Damascus 

(Acts  9:25),  will  be  recalled.     Vs.   13,  "took  the  teraphim"t: 

The  image  was  probably  life-size.      By  laying  it  in  David's  bed 

lifting  the  head  slightly  with  a  pillow  or  roll,  and  covering  it,  as 

the  Arabs  cover  their  heads  to  sleep,  Michal  made  it  resemble  a 

human  form.     Vs.  14,  "she  said,  He  is  sick":  Probably  the  better 

reading  is  "they  said."     Saul's  men  waited  about  the  house  till 

morning,  then  they  entered  to  take  David  and  found  him  sick,  as 

they  supposed.     Thinking  thus,  and  remarking  it  to  one  another, 

they  returned  to  Saul.     Vs.  15,  "bring  him  up":   Sick  or  well  the 

king  wants  him  brought  up  as  he  is  at  once.     Vs.  16,  "behold  the 

teraphim":   When  Saul's  men  returned  to  David's  house  to  take 

him,  they  discovered  the  fraud.     Vs.   17,   "why  should  I  kill 

thee?":    Michal  asserts  that  David  threatened  her.     Of  course 

she  did  so  to  deceive  Saul  still  further.     Her  devotion  to  David 

is  apparent.     This  entire  section  shows  Saul's  insane  hatred  of 

David,  and  his  desperate  efforts  to  put  him  to  death.     It  must  be 

remembered  that  it  is  written  with  strong  bias  toward  David.     If 

we  had  the  whole  of  the  life  of  Saul  told  by  a  friendly  writer  it 

might  modify  somewhat  our  judgment  based  on  these  narratives. 

QUESTIONS 

Read  attentively  the  material  of  the  lesson  and  the  notes. 

(i)  What  command  did  Saul  give  his  son  and  servants? 

(2)*  How  does  this  differ  from  his  previous  conduct  toward 

David?     (3)   How  did  Jonathan  feel   toward  David?     (4) 

What  advice  did  Jonathan  give  David  ?     (5)*  How  was  David 

to  secure  information  regarding  Saul's  purpose?     (6)  What 

arguments  did  Jonathan  use  in  David's  favor?     (7)  Would 

such  praise  of  David  be  likely  to  pacify  or  anger  Saul  ?     (8)* 

What  effect  did  Jonathan's  words  have  on  the  king?     (9) 

What  promise  did  he  make?     What  does  this  indicate  as  to 

Saul's  regard  for  Jonathan?     (10)  How  was  reconciliation 

effected?     (11)  Why  were  the  Philistines  the  most  constant 

enemies  of  Israel?     (12)  What  did  David  accomplish  in  the 


190  Samuel 

campaign?  (13)*  What  connection  is  there  between  the 
victory  of  David  and  the  madness  of  Saul  ?  Would  the  popu- 
lar praise  of  David  be  likely  to  inflame  Saul's  anger  again  ? 
(14)  Where  was  Saul's  house  ?  Would  Saul's  house  probably 
be  a  royal  palace,  or  the  home  in  which  he  had  always  lived  at 
Gibeah?  Was  there  any  "royal"  house  before  David's 
reign?  (15)  How  was  David  seeking  to  relieve  the  king's 
trouble?  (16)*  Why  was  Saul  armed?  (17)  How  was 
David's  life  placed  in  peril  at  that  time  ?  (18)  What  other 
attempt  did  Saul  make  to  kill  David  ?  If  this  was  on  David's 
wedding  night,  would  it  not  further  prove  Saul's  determination 
not  to  have  David  joined  to  his  family?  (19)  What  warning 
did  Michal  give  David  ?  (20)  How  do  you  suppose  she  learned 
of  the  danger?  (21)*  In  what  manner  did  she  aid  him  to 
escape?  (22)  What  other  persons  in  Bible  history  escaped 
from  danger  in  a  similar  way  ?  (23)  How  did  Michal  deceive 
the  men  of  Saul?  (24)  What  is  meant  by  teraphim?  (25) 
How  did  Saul  further  reveal  his  hatred  for  David  when  he 
learned  that  he  was  sick  ?  (26)  When  was  it  that  the  men  of 
Saul  found  out  the  deception?  (27)  Were  Michal's  sym- 
pathies with  Saul  or  with  David  ?  (28)*  Why  did  she  tell 
Saul  that  David  had  threatened  her  life?  (29)  What  is  the 
purpose  of  this  section  ?  (30)  In  what  light  does  Saul  appear 
in  it?  (31)  Was  Michal  justified  in  the  deception  she  prac- 
ticed ?     (32)  Do  you  admire  her  devotion  to  David  ? 


SECTION  XLII 

DAVID'S   FLIGHT  TO   SAMUEL,    I    SAM.    19:18-24 

18  Now  David  fled,  and  escaped,  and  came  to  Sam- 
uel to  Ramah,  and  told  him  all  that  Saul  had  done 
to  him.     And  he  and  Samuel  went  and  dwelt  in 

19  Naioth.     And    it    was   told    Saul,    saying,    Behold, 

20  David  is  at  Naioth  in  Ramah.  And  Saul  sent  mes- 
sengers to  take  David :  and  when  they  saw  the  com- 
pany of  the  prophets  prophesying,  and  Samuel 
standing  as  head  over  them,  the  spirit  of  God  came 
upon  the  messengers  of  Saul,  and  they  also  prophe- 


EXPLANATORY  NOTES 
This  section  contains  one  of  the  popular  traditions  regarding 
David,  of  which  the  purpose  seems  to  be  an  explanation  of  the 
origin  of  the  proverb  noted  in  vs.  24,  which  has  a  different  explana- 
tion in  10: 12.  It  is  not  the  true  continuation  of  19: 1-17  (Section 
XLI),  which  is  found  in  21 :  i  f.  David  takes  refuge  with  Samuel 
at  Ramah,  the  prophet's  home  and  the  chief  sanctuary.  Here 
Saul  attempts  to  take  him,  first  by  sending  troops  to  arrest  him, 
and  finally  by  coming  in  person.  But  he  is  drawn  into  the  circle 
of  prophets  in  the  exercise  of  their  ecstatic  rites,  and  falls  over- 
powered to  the  earth.  Vs.  18,  "to  Samuel  to  Ramah":  This  is 
the  first  mention  of  the  prophet  since  16:13  when  he  returned  to 
Ramah  from  Bethlehem  after  anointing  David.  "Dwelt  in 
Naioth "t:  a  place  in  Ramah,  probably  ifear  the  sanctuary  or  high 
place.  Vs.  20,  "sent  messengers":  Saul  was  determined  to  arrest 
David  wherever  he  might  be.  "Prophets  prophesying"!:  per- 
forming the  enthusiastic  and  unrestrained  rites  of  their  religious 
order.  It  is  one  of  the  chief  virtues  of  Samuel,  a  saner  and  wiser 
man,  that  he  did  not  despise  these  ignorant  and  often  fanatical 
191 


192  Samuel 

sied.     And  when  it  was  told  Saul,  he  sent  other  21 
messengers,  and  they  also  prophesied.     And  Saul 
sent  messengers  again  the  third  time,  and  they  also 
prophesied.     Then  went  he  also  to  Ramah,  and  came  22 
'The Sept  has  to  ^he  great  ^well  that  is  in  Secu:  and  he  asked  and 

the  well  0}  Ike  ° 

(hreshing  floor  gaid.  Where  are  Samuel  and  David  ?    And  one  said, 

tftat  ts,  etc.  '  ' 

'  Or,  cisiern      Behold,  they  be  at  Naioth  in  Ramah.     And  he  went  23 
thither  to  Naioth  in  Ramah:   and  the  spirit  of  God 
came  upon  him  also,  and  he  went  on,  and  prophesied, 
until  he  came  to  Naioth  in  Ramah.     And  he  also  24 
stripped   off  his   clothes,    and   he   also   prophesied 

3  Or,  fell  before  Samuel,  and  ^lay  down  naked  all  that  day  and 
all  that  night.  Wherefore  they  say.  Is  Saul  also 
among  the  prophets  ? 

men,  but  drew  them  to  him  and  gradually  made  of  them  aids  in 
the  spread  of  a  higher  type  of  prophecy.  "Spiritf  of  God":  the 
messengers  of  Saul  were  seized  with  the  emotion  which  dominated 
the  prophets,  and  forgot  their  errand.  Vs.  21,  "they  also  prophe- 
sied": The  contagion  of  prophetic  frenzy  overpowered  them  also. 
It  is  the  purpose  of  the  story  to  show  that  among  the  means  by 
which  the  life  of  David  was  saved  from  so  many  dangers,  was  this 
strange  influence  of  the  prophets  engaged  in  their  sacred  rites, 
which  was  like  a  wall  of  protection  to  the  persecuted  man.  Vs.  22, 
"came  to  the  great  well":  At  last  Saul,  angry  that  none  of  his 
messengers  had  secured  David,  came  himself  to  make  sure  of  his 
prey.  What  follows  may  perhaps  be  rendered  "he  came  to  the 
cistern  of  the  threshing-floor  which  is  in  the  height."  The  word 
Secu  is  unknown  as  a  place-name  and  probably  signifies  the  upper 
part  of  Ramah.  Vs.  23,  "went  thither  to  Naioth":  On  inquiry 
he  learned  the  whereabouts  of  the  man  he  was  seeking  and  started 
to  find  him.  Vs.  24,  "stripped  off  his  clothes":  the  act  of  one 
possessed  of  a  controlling  influence  too  strong  to  be  resisted.     Like 


Flight  to  Samuel 


193 


the  messengers  he  had  sent,  Saul  fell  under  the  spell  of  the  pro- 
phetic religious  exercises.  The  end  of  the  verse  supplies  an 
explanation  of  the  proverb  as  originating  in  this  incident. 

QUESTIONS 

(i)  What  explanation  does  this  story  give  of  David's  flight 
from  his  house  at  night?  (2)  Why  would  David  be  likely 
to  find  Samuel  in  Ramah  ?  (3)*  Where  was  Ramah  ?  How 
far  from  Gibeah?  (4)  Why  did  David  go  to  Samuel,  for 
counsel  or  safety?  (5)  In  what  place  in  Ramah  did  Samuel 
and  David  live  ?  (6)  How  did  Saul  learn  where  David  was  ? 
(7)  How  did  he  attempt  to  arrest  him  ?  (8)  What  prevented 
the  success  of  the  plan  ?  (9)*  Describe  in  your  own  words 
what  occurred  to  the  messengers.  (10)  What  was  Samuel's 
relation  to  the  prophets  at  Ramah  ?  (11)  Do  you  suppose  he 
practiced  these  forms  of  "prophesying"  ?  (12)*  What  did  Saul 
do  when  he  heard  what  had  happened  ?  (13)  How  often  did 
he  attempt  to  take  David  ?  (14)  What  final  effort  did  Saul 
make?  (15)*  To  what  place  in  Ramah  did  he  go?  (16) 
What  happened  to  Saul  on  his  arrival  ?  (17)  What  evidence 
of  a  disordered  mind  did  Saul  give?  (18)  How  long  did  he 
continue  in  his  trance  or  sleep  ?  (19)*  Was  this  the  same  sort 
of  madness  that  had  seized  him  in  his  own  home  (18:10)? 

(20)  What  proverb  is  said  to  have  originated  in  this  incident  ? 

(21)  Is  any  other  explanation  of  its  origin  given  ?  (22)  How 
do  you  explain  the  two  stories  regarding  the  proverb  ?*  (23) 
What  do  you  understand  to  be  the  purpose  of  this  section  ? 
(24)  With  whom  are  the  sympathies  of  the  writer  strongly 
enlisted,  Saul  or  David  ?  May  it  have  been  part  of  his  pur- 
pose to  show  that  no  combination  of  forces  can  be  successful 
finally  against  a  good  man  ? 


SECTION  XLIII 

THE    FRIENDSHIP    OF   DAVID    AND    JONATHAN 
I   SAM.    20:1-23 

And  David  fled  from  Naioth  in  Ramah,  and  came  20 
and  said  before  Jonathan,  What  have  I  done  ?  what 
is  mine  iniquity?  and  what  is  my  sin  before  thy 
father,  that  he  seeketh  my  hfe?  And  he  said  unto  2 
him,  God  forbid;  thou  shalt  not  die:  behold,  my 
father  doeth  nothing  either  great  or  small,  but  that 
he  discloseth  it  unto  me :  and  why  should  my  father 

EXPLANATORY   NOTES 

This  section  resumes  the  main  narrative  of  the  Judean  account 
of  David's  life.  Yet  it  seems  to  have  stood  originally  at  some 
earlier  point  in  the  growing  hostility  of  Saul  toward  David.  In 
this  section  Jonathan  hardly  believes  that  his  father  means  harm 
to  his  friend,  whereas  the  events  of  19:1-17  (to  say  nothing  of 
19:18-24,  from  the  other  source)  show  all  too  plainly  that  Saul 
was  jealous  of  David  beyond  all  enduring  of  his  presence.  If  the 
scenes  at  David's  house  (19:11-17)  and  at  Ramah  (19:18-24) 
had  actually  taken  place  at  this  time,  David  would  not  have 
needed  to  ask  counsel  of  Jonathan.  He  would  have  known  that 
his  only  safety  lay  in  instant  flight.  The  section  probably  stood 
originally  at  an  earlier  place  in  the  narrative.  Vs.  i,  "fled  from 
Naioth":  These  words  were  probably  supplied  by  the  compiler 
to  join  together  the  two  narratives.  "What  have  I  done?": 
The  two  young  men  are  such  close  friends  that  David  trusts 
Jonathan  even  in  a  matter  which  so  closely  concerns  his  father. 
Unconscious  of  evil,  David  only  feels  that  Saul's  attitude  is 
increasingly  hostile.  Vs.  2,  " he  discloseth  it  unto  me":  Jonathan 
is  astonished  to  learn  of  David's  apprehension,  for  he  has  seen 
194 


Heb.  saith 


T  W  O      F  R  I  E  N  D  S  195 

J  hide  this  thing  from  me  ?  it  is  not  so.  And  David 
sware  moreover,  and  said,  Thy  father  knoweth 
well  that  I  have  found  grace  in  thine  eyes;  and  he 
saith.  Let  not  Jonathan  know  this,  lest  he  be  grieved: 
but  truly  as  the  Lord  Hveth,  and  as  thy  soul  liveth 

i  there  is  but  a  step  between  me  and  death.  Then 
said  Jonathan   unto   David,    ^whatsoever  thy  soul   'Or,  what 

5  Mesireth,  I  will  even  do  it  for  thee.     And  David  said   df^-^re,  that  i 

should  do  it  for 

unto  Jonathan,  Behold,  to-morrow  is  the  new  moon,  [\'^[ 
and  I  should  not  fail  to  sit  with  the  king  at  meat :  but 
let  me  go  that  I  may  hide  myself  in  the  field  unto  the 

6  third  day  at  even.  If  thy  father  miss  me  ?t  all,  then 
say,  David  earnestly  asked  leave  of  me  that  he  might 
run  to  Beth-lehem  his  city:  for  it  is  the  yearly  sacri- 

7  fice  there  for  all  the  family.  If  he  say  thus.  It  is 
well;  thy  servant  shall  have  peace:  but  if  he  be 
wroth,  then  know  that  evil  is  determined  by  him. 

8  Therefore  deal  kindly  with  thy  servant;  for  thou  hast 
brought  thy  servant  into  a  covenant  of  the  Lord  with 
thee:  but  if  there  be  in  me  iniquity,  slay  me  thyself; 
for  why  shouldest  thou  bring  me  to  thy  father? 

nothing  to  indicate  Saul's  hatred  of  his  friend.  Surely,  he  thinks 
the  king  would  have  spoken  to  him  if  such  were  the  case.  Vs.  3, 
"let  not  Jonathan  know":  David  thinks  Saul  may  purposely 
conceal  his  designs  from  his  son,  knowing  his  affection  for  David; 
but  he  is  very  certain  that  his  life  is  in  the  greatest  danger.  Vs.  5 
"the  new  moon":  The  beginning  of  the  month  was  regarded  as  a 
festal  time.  The  king's  household  would  be  expected  to  be  present 
at  the  feast  on  that  day.  Vs.  6,  "yearly  sacrifice":  This  was  to 
be  the  excuse  offered  for  David's  absence.     If  the  king  noticed 


196  Samuel 

And  Jonathan  said,  Far  be  it  from  thee:    for  if  I  9 
should  at  all  know  that  evil  were  determined  by  my 
father  to  come  upon  thee,  then  would  I  not  tell  it 
thee  ?    Then   said   David   to  Jonathan,  Who  shall  10 
tell  me  if  perchance  thy  father  answer  thee  roughly  ? 
And  Jonathan  said  unto  David,  Come  and  let  us  go  11 
out  into  the  field.     And  they  went  out  both  of  them 
into  the  field. 

And  Jonathan  said  unto  David,  The  Lord,  the  12 
God  of  Israel,  be  witness;    when   I   have   sounded 
my  father  about  this  time  to-morrow,  or  the  third 
day,  behold,  if  there  be  good  toward  David,  shall  I 
not  then  send  unto  thee,  and  disclose  it  unto  thee? 
The  Lord  do  so  to  Jonathan,  and  more  also,  should  13 
it  please  my  father  to  do  thee  evil,  if  I  disclose  it  not 
unto  thee,  and  send  thee  away,  that  thou  mayest 
go  in  peace:  and  the  Lord  be  with  thee,  as  he  hath 
been   with   my  father.     And   thou   shalt   not   only  14 
while  yet  I  live  shew  me  the  kindness  of  the  Lord 


the  vacant  place,  and  was  angry,  they  would  know  that  it  was  no 
passing  mood.  Family  feasts  were  held  on  the  birthday  of  the 
father  or  the  oldest  son  (Job.  1:4).  Vs.  9,  "would  I  not  tell 
thee?":  There  could  be  no  concealments  between  two  such 
friends.  Vs.  10,  "who  shall  tell  me?":  In  case  Saul  was  angry 
with  David  Jonathan  might  find  it  hard  to  get  word  to  him.  Vs. 
II,  "into  the  field":  They  could  arrange  their  plan  of  communica- 
tion better  away  from  the  court.  Vs.  13,  "The  Lord  do  so": 
a  form  of  making  a  very  solemn  promise.  It  invoked  God's 
wrath  upon  the  man  who  made  the  pledge,  in  case  he  should  not 
fulfiJ  it.     "Be  with  thee":  The  meaning  of  these  words  seems 


Two    Friends 


197 


15  that  I  die  not:  but  also  thou  shalt  not  cut  off  thy 
kindness  from  my  house  for  ever:  no,  not  when  the 
Lord  hath  cut  off  the  enemies  of  David  every  one 

16  from  the  face  of  the  earth.  So  Jonathan  made  a 
covenant  with  the  house  of  David,  saying.  And  the 
Lord  shall  require  it  at  the  hand  of  David's  enemies. 

17  And  Jonathan  caused  David  to  swear  again,3for  the  ^Or,  by  his 
love  that  he  had  to  him:  for  he  loved  him  as  he  loved   f'tm 

18  his  own  soul.  Then  Jonathan  said  unto  him,  To- 
morrow is  the  new  moon:   and  thou  wilt  be  missed, 

19  because  thy  seat  will  be  empty.  And  when  thou 
hast  stayed  three  days,  thou  shalt  go  down  quickly, 
and  come  to  the  place  where  thou  didst  hide  thyself 

4when  the  business  was  in  hand,  and  shalt  remain   ^  Heb.  in  the 

20  by  the  stone  Ezel.     And  I  will  shoot  three  arrows   business 
on  the  side  thereof,  as  though  I  shot  at  a  mark. 

21  Arid,  behold,  I  will  send  the  lad,  saying,  Go,  find  the 
arrows.     If  I  say  unto  the  lad,  Behold,  the  arrows 

are  on  this  side  of  thee;  take  ^them,  and  come;  for   ^or.  him 


clearly  to  be  that  Jonathan  believes  David  will  be  king.  Vs.  15, 
"from  my  house":  The  vi^riter  recalls  David's  kindness  to  the 
son  of  Jonathan  (II  Sam.  9:1  f.),  and  traces  its  motive  to  this 
interview  between  the  friends.  Vs.  16,  "at  the  hand  of 'David's 
enemies":  The  covenant  of  love  and  kindness  between  the  two 
men  and  their  families  was  not  to  be  broken;  and  if  it  were  broken 
by  David,  God  would  see  that  David's  enemies  punished  him  for 
his  faithlessness.  Vs.  19,  ''where  thou  didst  hide":  By  the  third 
day  Jonathan  would  certainly  know  the  mind  of  his  father.  At 
that  time  David  was  to  take  his  place  at  the  spot  designated,  where 
another  event,  not  here  named,  had  taken  place.     It  is  possible 


igS  Samuel 

*Beh.  not        there  is  peace  to  thee  and  ^no  hurt,  as  the  Lord 

anv  thtnf!  ^  ' 

liveth.     But  if  I  say  thus  unto  the  boy,  Behold,  the  22 
arrows  are  beyond  thee;    go  thy  way;   for  the  Lord 
hath  sent  thee  away.     And  as  touching  the  matter  23 
which  thou  and  I  have  spoken  of,  behold,  the  Lord 
is  between  thee  and  me  for  ever. 


that  the  reference  is  to  19 : 2  f.  "  By  the  stone  Ezel " :  No  such  place 
is  known.  It  may  be  better  rendered  "by  the  side  of  the  stone 
heap  yonder."  Vs.  22,  "the  arrows  are  beyond  thee":  They 
thus  arranged  a  plan  of  communication  in  case  Jonathan  should 
not  be  able  to  come  alone  to  David. 

QUESTIONS 

Read  over  the  text  and  notes  with  care. 

(i)  With  what  is  the  first  part  of  vs.  i  intended  to  connect 
this  section  ?  (2)*  In  his  distress  what  did  David  do  ?  (3) 
Why  was  Jonathan  astonished  at  David's  questions?  (4) 
What  gave  him  confidence  that  David  was  mistaken  ?  (5)* 
To  what  did  David  attribute  Jonathan's  ignorance  of  his 
father's  intentions  ?  (6)  How  did  David  express  his  sense  of 
danger?  (7)  What  offer  did  Jonathan  make?  (8)  What 
was  the  feast  of  the  new  moon  ?  (9)*  Why  would  David  be 
expected  to  be  in  his  place  especially  at  that  time  ?  (10)  What 
would  be  the  object  of  his  h'ding?  (11)  What  explanation 
of  David's  absence  was  Jonathan  to  give?  (12)  Was  this 
true?  Did  the  men  of  that  age  feel  that  a  falsehood  of  this 
kind  was  wrong  ?  Do  you  think  that  falsehood  is  ever  right  ? 
Even  in  this  case  could  not  some  better  way  have  been  found 
to  ascertain  the  facts?  (13)*  What  was  a  yearly  sacrifice? 
(14)  Where  did  David's  family  live?  How  far  was  it  from 
Saul's  home?  (15)  How  was  Jonathan  to  know  whether 
Saul  was  angry  with  David  or  not?     (16)*  What  did  David 


Two    Friends  199 

beg  from  his  friend?  (17)  Was  he  afraid  Jonathan  would 
deceive  him?  (18)  What  did  Jonathan  promise?  How 
does  this  close  and  trusting  friendship  of  the  two  young  men 
impress  you?  Is  it  an  easy  thing  to  secure  such  a  friend? 
(19)  What  might  arise  to  prevent  the  two  friends  from  com- 
municating ?  (20)*  Why  did  they  go  into  the  field  to  arrange 
their  plan?  (21)  Why  did  Jonathan  need  so  much  time  to 
learn  his  father's  feeling?  (22)*  If  Saul  was  unfriendly  to 
David,  would  he  show  it  more  the  longer  David  was  away? 
(23)  What  form  of  pledge  did  Jonathan  make  to  David 
(vs.13)  ?  (24)  Did  Jonathan  appear  to  think  that  David  would 
become  king  ?  Why  ?  Do  you  think  he  was  glad  to  believe 
that  David  would  be  king  ?  Is  not  this  a  rare  example  of  an 
unselfish  nature  ?  (25)*  Did  he  mean  to  imply  that  God  was 
no  longer  with  his  father?  (26)  What  is  meant  by  "the 
kindness  of  the  Lord"?  (27)  For  whom  did  Jonathan  ask 
David's  care?  (28)  Does  this  imply  that  he  did  not  expect 
to  live  as  long  as  David?  (29)*  What  future  glory  did 
Jonathan  predict  for  David  (vs.  15)?  (30)  What  warning 
did  Jonathan  give  David  in  case  he  should  not  keep  the  cove- 
nant? (31)  By  what  did  Jonathan  ask  David  to  swear 
(vs.  17  margin)  ?  (32)*  What  plan  did  Jonathan  propose  for 
letting  David  know  Saul's  attitude?  (ss)  What  were  the 
signals  agreed  upon?  (34)  What  is  the  purpose  of  this  sec- 
tion? (35)  Do  you  remember  any  other  conspicuous  cases 
of  close  friendship  in  the  Bible  or  in  history  ? 


SECTION  XLIV 

PARTING    OF   DAVID    AND    JONATHAN,    I   SAM. 

20: 24-42 

So  David  hid  himself  in  the  field:   and  when  the  24 
new  moon  was  come,  the  king  sat  him  down  to  eat 
food.     And  the  king  sat  upon  his  seat,  as  at  other  25 
times,  even  upon  the  seat  by  the  wall;  and  Jonathan 
stood  up,  and  Abner  sat  by  Saul's  side:  but  David's 
place  was  empty.     Nevertheless  Saul  spake  not  any-  26 
thing  that  day:    for  he  thought.   Something  hath 
befallen  him,  he  is  not  clean;  surely  he  is  not  clean. 
And  it  came  to  pass  on  the  morrow  after  the  new  27 
moon,   which   was   the   second   day,   that   David's 
place  was  empty:   and  Saul  said  unto  Jonathan  his 
son,  Wherefore  cometh  not  the  son  of  Jesse  to  meat, 
neither    yesterday,    nor    to-day  ?    And    Jonathan  28 

EXPLANATORY  NOTES 
This  section,  continuing  the  story  of  the  parting  of  David  and 
Jonathan,  is  from  the  early  Judean  life  of  David.  Saul  gives 
unmistakable  tokens  of  anger  at  David's  absence  from  the  feast 
of  the  new  moon,  and  rebukes  Jonathan  for  his  friendship  with  the 
son  of  Jesse.  Thereupon  Jonathan  gives  David  the  sign  to  depart, 
and  bids  him  farewell.  Vs.  24.  "new  moon  was  come":  The 
feast  was  eaten  on  the  evening  on  which  the  moon  was  first  seen. 
Vs.  25,  "the  king  sat":  It  was  a  sacrificial  feast,  and  the  four 
chief  members  of  Saul's  household  were  supposed  to  be  present  — 
Saul,  Jonathan,  Abner,  and  David.  Vs.  26,  "he  is  not  clean": 
Any  accident  might  have  rendered  David  unfit  for  a  feast  of  this 
kind,  which  required  that  all  participants  should  be  ceremonially 
200 


Parting    of    Friends  201 

answered  Saul,  David  earnestly  asked  leave  of  me  to 

29  go  to  Beth-Iehem:  and  he  said,  Let  me  go,  I  pray 
thee;  for  our  family  hath  a  sacrifice  in  the  city;  and 
my  brother,  he  hath  commanded  me  to  be  there,  and 
now,  if  I  have  found  favor  in  thine  eyes,  let  me  get 
away,  I  pray  thee,  and  see  my  brethren.  Therefore 
he  is  not  come  unto  the  king's  table. 

30  Then  Saul's  anger  was  kindled  against  Jonathan, 
and  he  said  unto  him,  Thou  son  of  a  perverse  rebel- 
lious woman,  do  not  I  know  that  thou  hast  chosen 
the  son  of  Jesse  to  thine  own  shame,  and  unto  the 

31  shame  of  thy  mother's  nakedness  ?  For  as  long  as 
the  son  of  Jesse  liveth  upon  the  ground,  thou  shalt 
not  be  established,  nor  thy  kingdom.     Wherefore 

now  send  and  fetch  him  unto  me,  for  he  'shall  surely   ■  or,  is  worthy 

32  die.     And  Jonathan  answered  Saul  his  father,  and   a  son  of 

death 

said  unto  him.  Wherefore  should  he  be  put  to  death  ? 
S3  what  hath  he  done  ?     And  Saul  cast  his  spear  at  him 


clean.  Vs.  29,  "my  brother":  David's  father  was  still  living 
(22:3),  but  the  eldest  brother  might  summon  the  clan.  Vs.  30, 
"perverse  rebellious  woman":  The  most  common  method  of 
insulting  a  man  in  the  Orient  is  to  speak  slightingly  of  his  mother. 
This  Saul  does,  even  though  Jonathan's  mother  is  his  own  wife. 
His  language  is  coarse  and  rude.  Of  course  a  mother  could 
be  disgraced  by  the  evil  conduct  of  her  son;  but  Jonathan  had 
done  nothing  unworthy.  Vs.  31,  "thou  shalt  not  be  established": 
His  care  is  for  Jonathan's  future  as  king,  although  he  now  treats 
him  with  severity  and  contempt.  Saul  is  confident  that  David 
is  plotting  to  gain  the  throne.  "Send  and  fetch  him":  Saul  thus 
assumes  that  Jonathan  knew  where  David  was.     Vs.  33,  "cast 


202  Samuel 

to  smite  him;  whereby  Jonathan  knew  that  it  was 
determined  of  his  father  to  put  David  to  death.  So  34 
Jonathan  arose  from  the  table  in  fierce  anger,  and 
did  eat  no  food  the  second  day  of  the  month;  for  he 
was  grieved  for  David,  because  his  father  had  done 
him  shame. 

And  it  came  to  pass  in  the  morning,  that  Jonathan  35 

'Or,  to  the       went  out  into  the  field  ''at  the  time  appointed  with 

David,  and  a  little  lad  with  him.     And  he  said  unto  36 
his  lad,  Run,  find  now  the  arrows  which  I  shoot. 

i  Heb.  mahing  And  as  the  lad  ran,  he  shot  an  arrow  ^beyond  him. 

him'' 07 er       ^^^  whcn  the  lad  was  come  to  the  place  of  the  arrow  37 
which  Jonathan  had  shot,  Jonathan  cried  after  the 
lad,  and  said,  Is  not  the  arrow  beyond  thee  ?    And  38 
Jonathan  cried  after  the  lad.  Make  speed,  haste,  stay 

his  spear,"  or  "raised  the  spear  at  him":  This  was  suflEicient 
evidence  that  the  king's  intentions  were  only  evil  concerning 
David,  Vs.  34,  "in  fierce  anger":  He  felt  his  father's  jealousy 
to  be  so  unreasonable  that  it  angered  him  intensely,  and  he  could 
eat  nothing.  Vs.  36,  "beyond  him":  While  the  boy  picked  up  one, 
Jonathan  shot  an  arrow  over  his  head.  Vs.  37,  "cried  after  the 
lad":  Of  course  the  words  were  intended  for  the  ears  of  David, 
whom  he  wanted  to  warn  not  to  remain  near  the  place  but  to  fly  at 
once.  Vs.  41,  "David  arose":  These  verses,  41,  42,  are  quite 
evidently  a  later  insertion.  If  David  and  Jonathan  could  meet 
and  talk,  there  was  no  need  of  arranging  signals  and  shooting 
arrows.  "Toward  the  south":  Probably  the  reading  should  be 
"from  beside  the  mound,"  i.e.,  of  stones  (see  note  on  20:19). 
"Bowed  himself  three  times":  This  ceremonious  politeness  in  the 
circumstances  seems  out  of  place  between  the  friends.  "Kissed 
one  another":  Men  kiss  in  the  east  in  salutation  and  for  affec- 
tion's sake.     "Until  David    exceeded":    Perhaps   the    meaning 


Parting    of    Friends  203 

not.     And  Jonathan's  lad  gathered  up  the  arrows, 

39  and  came  to  his  master.  But  the  lad  knew  not  any- 
thing:  only  Jonathan  and  David  knew  the  matter. 

40  And  Jonathan  gave  his  weapons  unto  his  lad,  and 

41  said  unto  him,  Go,  carry  them  to  the  city.     And  as 

soon  as  the  lad  was  gone,  David  arose  ^out  of  a  *Heb  from 

beside  the 

place  toward  the  South,  and  fell  on  his  face  to  the  f""^'^:  Sept. 

^  from  bcstde  the 

ground,  and  bowed  himself  three  times:   and  they  "'""""^ 
kissed  one  another,  and  wept  one  with  another,  until 

42  David  exceeded.  And  Jonathan  said  to  David,  Go 
in  peace,  forasmuch  as  we  have  sworn  both  of  us  in 
the  name  of  the  Lord  saying,  the  Lord  shall  be 
between  me  and  thee,  and  between  my  seed  and  thy 
seed,  for  ever.  And  he  arose  and  departed:  and 
Jonathan  went  into  the  city. 

was  "until  the  evening;"  or  some  other  point  of  time.  The 
present  reading  is  uncertain.  Vs.  42,  "he  arose  and  departed": 
The  last  clause  of  vs.  42  probably  joined  vs.  40  directly.  When 
Jonathan  had  gathered  up  his  arrows,  he  returned  to  the  city 
and  David  went  his  way. 

QUESTIONS 

(i)*  At  v^hose  direction  and  where  did  David  hide  ?  (2) 
Of  what  kind  of  a  meal  did  Saul  partake  that  night  ?  Were 
such  feasts  important  events  in  Hebrew  households  ?  Would 
they  correspond  to  our  Christmas  or  Thanksgiving  gatherings  ? 
(3)  Describe  the  sitting  at  the  king's  feast.  (4)  What  reason 
occurred  to  Saul  in  explanation  of  David's  absence?  (5)* 
What  circumstances  would  keep  a  man  from  a  sacred  feast  ? 

(6)  Why  did  Saul  notice  David's  absence  on  the  second  day  ? 

(7)  What  explanation  did  Jonathan  offer?     Was  this  true? 


204  Samuel 

(8)*  Of  what  nature  was  a  family  sacrifice?  (9)  What  is 
meant  by  "in  the  city"?  Where  was  Bethlehem?  (10) 
Why  did  David  say  his  brother  had  commanded  him,  rather 
than  his  father?  (11)*  Why  was  Saul  angry  with  Jonathan? 
(12)  Why  did  he  use  such  coarse  language  about  Jonathan's 
mother?  (13)  Why  did  Saul  fear  David?  (14)  What  was 
Jonathan  ordered  to  do?  (15)*  What  qualities  in  Jonathan 
are  revealed  by  his  defense  of  David?  Was  not  Jonathan's 
position  a  most  difficult  one,  loving  both  his  father  and  David 
as  he  did  ?  Do  you  think  he  hoped  up  to  the  very  last  to  be 
able  to  reconcile  the  two?  (16)  What  act  of  violence  warned 
Jonathan  of  his  father's  true  feelings  ?  (17)  How  did  Jonathan 
manifest  his  indignation  at  his  father's  conduct?  (18)  How 
did  he  prepare  to  warn  David  ?  (19)*  What  was  the  signal 
which  informed  David  what  to  do?  (20)  To  whom  did  he 
really  address  the  words  "make  speed,  haste"?  (21)  Did 
the  boy  understand  the  actions  of  his  master?  (22)  What 
did  he  order  the  boy  to  do  with  his  weapons?  (23)  What 
difficulty  arises  from  vss.  42,  43  ?  (24)  Describe  the  conduct 
of  the  two  men  as  related  in  these  verses.  (25)  How  did  they 
renew  their  compact  of  friendship  ?  (26)*  What  is  the  best 
lesson  to  be  drawn  from  this  section  ?  (27)  Is  there  any  more 
precious  possession  in  life  than  true  friendship  ? 


SECTION  XLV 

DAVID'S    VISIT   AT   NOB,    I    SAM.  21:1-9 

21  Then  came  David  to  Nob  to  Ahimelech  the  priest: 
and  Ahimelech  came  to  meet  David  trembling,  and 
said  unto  him,  Why  art  thou  alone,  and  no  man  with 
2  thee  ?  And  David  said  unto  Ahimelech  the  priest. 
The  king  hath  commanded  me  a  business,  and  hath 
said  unto  me.  Let  no  man  know  anything  of  the 
business  whereabout  I  send  thee,  and  what  I  have 
commanded  thee:   and  I  have  appointed  the  young 

EXPLANATORY  NOTES 
In  this  section,  which  is  taken  from  the  main  narrative,  the 
Judean  story  of  David's  life,  there  is  presented  a  continuation  of 
the  account  in  ip-.i-iy,  which  tells  of  Saul's  attempt  to  arrest 
David  in  his  house.  The  compiler  has  followed  that  incident  with 
David's  journey  to  Samuel  at  Ramah  (19: 18-24)  from  a  different 
source.  But  it  seems  probable  that  originally  the  present  section 
was  the  true  sequel.  David,  compelled  to  fly  from  his  home  at 
night,  perhaps  his  wedding  night  as  was  there  pointed  out  (cf. 
Section  XLI),  makes  his  way  to  Nob,  just  north  of  Jerusalem, 
where  he  appears  without  attendants  and  unarmed  and  begs  for 
food  and  weapons.  Vs  i,  "to  Nobf  to  Ahimelech "f:  David 
probably  was  on  the  way  to  his  own  clan  at  Bethlehem,  the  safest 
place  for  him,  and  Nob  was  on  the  road.  "Trembling":  If  David 
had  left  his  house  in  the  haste  of  instant  escape  the  night  before 
(19: 12),  he  would  be  likely  to  arrive  at  Nob  early  in  the  morning, 
without  weapons  or  food,  and  with  all  the  signs  of  flight.  This 
astonished  the  priest,  who  had  been  accustomed  to  think  of  David 
as  the  chief  friend  of  Saul  and  a  man  of  power  Vs.  2,  "com- 
manded me  a  business":  David  explains  his  appearance  and  lack 
of  preparation  as  due  to  an  important  and  secret  mission  on  which 
205 


common 


206  Samuel 

men  to  such  and  such  a  place.     Now  therefore  what  3 
is  under  thy  hand  ?   give  me  five  loaves  of  bread  in 
my  hand,  or  whatsoever  there   is    present.      And  4 
the  priest  answered  David,  and  said.  There  is  no 
common  bread  under  my  hand,  but  there  is  holy 
bread;   if  only  the  young  men  have  kept  themselves 
from  women.     And  David  answered  the  priest,  and  5 
said  unto  him,  Of  a  truth  women  have  been  kept 
from  us  about  these  three  days;   when  I  came  out, 
Or,  and  it      thc  vcsscls  of  the  voung  men  were  holv,  though  it 

nay  be  used  as  ^  <j  ^ 

^^'='^^    was  but  a  common  journey;   how  much  more  then 
to-day  shall  their  vessels  be  holy?     So  the  priest  6 
gave  him  holy  bread;   for  there  was  no  bread  there 
but  the  showbread,  that  was  taken  from  before  the 

he  had  been  sent  by  Saul.  He  was  alone  because  the  troops  were 
ordered  to  meet  him  at  a  designated  place.  Of  course  this  entire 
story  of  David's  was  false.  He  was  a  fugitive,  unarmed  and 
alone,  flying  from  a  king  he  feared.  Vs.  3,  "give  me  five  loaves": 
He  needed  bread  and  knew  of  no  other  way  to  get  it  than  to  implore 
it  of  his  friend  the  priest.  Vs.  4.  "no  common  bread":  The 
showbread  of  the  tabernacle  was  holy.  The  priest  had  no  other 
sort.  The  sacred  bread  could  only  be  eaten  by  the  priests  and 
those  who  had  prepared  themselves  by  washing  and  abstinence. 
In  the  later  law  it  could  be  eaten  only  by  the  priests  and  in  the 
sanctuary  (Lev.  24:9).  The  priest  said  that  he  could  give  him 
the  sacred  bread  in  the  emergency,  provided  the  attendants,  of 
whom  David  had  just  spoken,  were  ceremonially  clean.  Vs.  5, 
"how  much  more":  David  insists  that  the  whole  mission  on 
which  he  and  his  (imaginary)  troops  are  sent  is  so  sacred  that  it  is 
sufficient  to  make  their  persons  and  weapons  holy.  Vs.  6,  "gave 
him  holy  bread":  The  scruples  of  Ahimelech  were  satisfied  by  the 
insistent  words  of  David,  and  he  gave  him  the  holy  bread.     This 


David's    Visit    at    Nob        207 

Lord,  to  put  hot  bread  in  the  day  when  it  was  taken 
away. 

7  Now  a  certain  man  of  the  servants  of  Saul  was  there 
that  day,  detained  before  the  Lord;  and  his  name  was 

Doeg  the  Edomite,  the  ^chief est  of  the  herdsmen  that  » or.  mightiest 

8  belonged  to  Saul.  And  David  said  unto  Ahimelech, 
And  is  there  not  here  under  thy  hand  spear  or  sword  ? 
for  I  have  neither  brought  my  sword  nor  my  weapons 
with  me,  because  the  king's  business  required  haste. 

9  And  the  priest  said,  The  sword  of  Gohath  the 
Philistine,  whom  thou  slewest  in  the  vale  of  ^Elah,  ^Ov  the 

terebinth 

behold,  it  is  here  wrapped  in  a  cloth  behind  the 
ephod:  if  thou  wilt  take  that,  take  it;  for  there  is  no 
other  save  that  here.  And  David  said,  There  is  none 
Hke  that;   give  it  me. 

was  placed  on  the  table  of  showbread  every  week.  The  priest 
gave  him  the  loaves  which  were  just  being  taken  from  the  table 
to  make  room  for  the  fresh  bread.  Vs.  7,  "Doeg  the  Edomite "f: 
Saul  was  a  man  of  some  wealth,  and  this  foreigner  was  employed 
by  him  as  a  herdsman  to  care  for  his  mules  or  cattle.  Some 
errand  probably  kept  him  at  the  sanctuary  for  a  time.  His  pres- 
ence there  was  a  sad  thing  for  David  and  the  priests,  as  they  later 
found  to  their  cost  (22:9).  Vs.  8,  "spear  or  sword":  David  had 
no  weapons,  on  account  of  his  hasty  flight.  He  tried  to  explain 
this  fact  to  the  priest  on  the  ground  of  urgent  business  for  the  king, 
and  then  begged  some  kind  of  weapons.  Vs.  9,  "the  sword  of 
Goliath":  The  trophy  of  David's  victory  hung  in  the  sanctuary. 
Heavy  as  it  must  have  been,  it  was  better  than  nothing.  David 
professed  to  be  greatly  pleased  with  it.  "Behind  the  ephod "f: 
The  ephod  here  is  hardly  a  garment,  more  likely  it  was  an  image 
which  the  ideas  of  the  time  did  not  regard  as  idolatrous,  and 
permitted  even  in  the  sacred  tent. 


2o8  Samuel 

QUESTIONS 

Read  carefully  the  text  and  what  is  said  about  it  in  the  notes. 

(i)*  With  what  event  is  this  arrival  of  David  at  Nob  most 
satisfactorily  connected  ?  Does  it  seem  to  follow  his  escape 
from  his  house  ?  (2)  Where  was  Nob  ?  (3)  In  what  condi- 
tion was  David  on  his  arrival  ?  What  would  account  for  this 
fact?  (4)  Who  was  the  priest?  (5)*  Have  we  met  him  in 
any  former  lesson  ?  (6)  Why  did  the  priest  tremble  ?  Was 
David's  coming  a  matter  of  great  importance  ?  (7)  How  did 
David  explain  his  appearance?  (8)*  Who  did  he  say  were 
with  him?  Was  it  true  that  he  had  a  body  of  followers? 
Why  did  he  say  tliis  ?  (9)  What  was  his  need  ?  (10)  Why 
was  this  request  for  food  perplexing  to  the  priest  ?  (11)  What 
did  the  priest  give  David?  Do  you  think  the  priest  did  the 
right  thing  in  giving  David  what  he  requested  ?  Would  you 
say  that  human  need  ought  to  be  more  important  than  the 
forms  of  religion  ?  Was  this  the  view  Jesus  took  of  the  mat- 
ter? (cf.  Mark  2:23-28).  (12)  Do  you  think  David  was 
justified  in  telling  the  falsehood?  What  do  you  suppose  he 
gave  as  an  excuse  to  his  conscience  for  telling  the  lie?  Do 
you  think  any  excuses  are  sufficient  in  such  a  case?  (13) 
What  servant  of  Saul's  was  present  at  Nob  ?  (14)*  Why  is  he 
mentioned?  (15)  What  was  his  business  at  the  sanctuary? 
(16)  What  additional  request  did  David  make  of  the 
priest  ?  (17)  What  excuse  did  he  offer  for  having  no  weapons  ? 
(18)*  What  did  Ahimelech  suggest?  (19)  Where  was  the 
sword  of  Goliath  ?  (20)  What  is  meant  by  the  ephod  ?  (21) 
Was  David  glad  to  have  this  sword?  (22)*  Would  it  have 
been  better  for  David  to  tell  the  simple  truth  to  the  priest? 
(23)  What  do  you  think  is  the  most  impressive  lesson  of  this 
section  ? 

*  REVIEWED  QUESTIONS 
(Answers  to  these  questions  are  to  be  written) 

(i)  What  part  did  Samuel  have  in  the  choice  of  David 
as  king  ? 


David's    Visit    at    Nob        209 

(2)  What  was  the  occasion  of  David's  introduction  to  the 
court  of  Saul? 

(3)  What  great  exploit  of  David's  made  him  a  popular 
hero? 

(4)  What  were  the  causes  of  Saul's  growing  hatred  of 
David  ? 

(5)  What  attempts  did  he  make  to  secure  David's  death  ? 

(6)  What  were  the   relations  of  David   and   Jonathan? 
Give  particulars. 

(7)  What  took  place  at  Nob  on  David's  flight  from  Saul  ? 


SECTION  XLVI 

DAVID   AT  THE   COURT   OF  ACHISH 
I  SAM.  21:10-15 

And  David  arose,  and  fled  that  day  for  fear  of  10 
Saul,  and  went  to  Achish  the  king  of  Gath.     And  n 
the  servants  of  Achish  said  unto  him.  Is  not  this 
David  the  king  of  the  land  ?     did  they  not  sing  one 
to  another  of  him  in  dances,  saying, 

Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands  ? 
And  David  laid  up  these  words  in  his  heart,  and  12 

EXPLANATORY  NOTES 
The  story  of  David  among  the  Philistines  given  in  this  section 
was  probably  a  late  popular  tradition.  It  anticipates  the  real 
facts  as  set  dow^n  in  27 :  i  f .,  and  is  inconsistent  with  those  facts. 
It  cannot  be  supposed  that  David  would  go  back  to  the  court  of 
Achish  after  the  events  of  this  section,  or  that  he  would  have  dared 
to  present  himself  in  Gath  with  the  sword  of  Goliath  in  his  posses- 
sion, or  that  the  Philistines  would  have  called  him  "king  of  the 
land."  The  story  is  probably  related  to  that  giving  the  account 
of  David  at  Ramah  (19:18-24).  Vs.  10,  "Achish  the  king  of 
Gath"t:  This  king  is  named  in  27:  2  f.  as  the  one  in  whose  service 
David  was  enlisted  for  a  considerable  time.  Vs.  11,  "Is  not  this 
David?":  This  question  would  be  very  strange  in  the  mouths 
of  men  as  familiar  with  Saul's  rule  as  were  the  Philistines  at  this 
time.  Perhaps  the  author  of  this  late  narrative  wished  to  dis- 
prove the  fact  that  David  ever  served  the  Philistines,  as  discredit- 
able alike  to  him  and  to  Israel.  This  story  would  indicate  that 
David's  stay  in  Gath  was  very  short,  and  was  not  connected  with 
military  service.  The  proverb  is  the  familiar  one  of  18:7.  The 
210 


marks 


David    at    Court    of    Achish       211 

13  was  sore  afraid  of  Achish  the  king  of  Gath.     And 
he  changed  his  behavior  before  them,  and  feigned 
himself  mad  in  their  hands,  and  ^scrabbled  on  the  'Or^made 
doors  of  the  gate,  and  let  his  spittle  fall  down  upon 

14  his  beard.  Then  said  Achish  unto  his  servants, 
Lo,  ye  see  the  man  is  mad;  wherefore  then  have  ye 

15  brought  him  to  me  ?  Do  I  lack  madmen,  that  ye 
have  brought  this  fellow  to  play  the  madman  in  my 
presence  ?  shall  this  fellow  come  into  my  house  ? 

citizens  of  Gath  would  be  far  more  likely  to  bring  against  David 
the  charge  of  Goliath's  death.  Vs.  13,  "changed  his  behavior": 
David  was  terrified  that  he  had  been  discovered,  though  how  he 
could  expect  to  keep  his  identity  secret  in  Gath  is  not  easy  to  under- 
stand. As  the  insane  were  regarded  as  sacred,  under  the  direct 
care  of  deity,  he  played  the  part  of  a  madman.  It  was  the  com- 
mon belief  of  antiquity,  and  still  prevails  in  the  east,  that  the 
demented  are  under  the  special  power  and  protection  of  deity, 
their  minds  are  with  God;  hence  they  are  reverenced  and  left 
to  wander  about  as  they  choose.  Vs.  15,  "do  I  lack  madmen  ?": 
The  king  with  rough  humor  indicates  that  he  was  not  making  a 
collection  of  lunatics  at  his  court.  David  thus  gained  the  oppor- 
tunity of  escape.  The  account  is  intended  to  magnify  the  risks 
and  perils  of  David's  career,  his  hair-breadth  escapes,  and  the 
divine  favor  by  which  he  survived. 

QUESTIONS 

Read  over  the  section  and  the  explanatory  notes. 

(i)*  What  difficulties  are  there  in  regarding  this  section  as 
the  continuation  of  the  last  ?  (2)  What  seem  to  be  its  origin 
and  character?  (3)  Where  did  David  go  according  to  this 
account  ?  (4)*  Who  had  lived  in  Gath  ?  (5)  What  did  the 
servants  of  Achish  call  David?  How  did  they  know  him? 
(6)  What  proverb  did  they  recall?     (7)*  What  incident  in 


212  Samuel 

David's  history  would  they  be  most  likely  to  remember? 
(8)  How  did  these  reports  affect  David  ?  (9)  How  did  he  try 
to  protect  himself  ?  What  made  it  possible  to  use  this  method 
successfully?  Would  you  regard  this  as  a  clever  ruse,  or  a 
needless  deception  ?  (10)  What  was  the  reason  for  thinking 
such  conduct  would  insure  his  safety?  (11)  How  did  this 
conduct  impress  Achish  ?  (12)*  Why  did  he  not  imprison  or 
kill  David?  (13)  What  opportunity  did  this  attitude  of  the 
king  afTord  David?  (14)*  What  did  David  intend  to  do  in 
Gath,  according  to  this  narrative?  Would  he  have  felt  safe 
if  he  could  have  secured  a  place  in  Achish's  service?  (15) 
What  do  you  think  is  the  purpose  of  this  section  ?  (16)  Can 
you  think  of  other  leaders  in  history  who  have  gone  through 
great  personal  perils  ? 


soul 


SECTION  XLVII 

DAVID   AT   ADULLAM   AND   IN   MOAB,    I   SAM. 
22:1-5 

22  David  therefore  departed  thence,  and  escaped  to 
the  cave  of  Adullam:  and  when  his  brethren  and  all 
his  father's  house  heard  it,  they  went  down  thither 

2  to  him.     And  every  one  that  was  in  distress,  and 
every  one  that  was   in  debt,   and  every  one  that 
was  discontented,  gathered  themselves  unto  him;   '  neh.  buter  of 
and  he  became  captain  over  them:   and  there  were 
with  him  about  four  hundred  men. 

3  And  David  went  thence  to  Mizpeh  of  Moab;  and 

EXPLANATORY  NOTES 

The  narrative  here  continues  the  main  story  given  in  the 
Judean  account  of  David's  career.  It  seems  to  follow  21:9 
(Section  XLV),  the  record  of  David's  interview  with  Ahimelech 
the  priest  at  Nob.  Vs.  i,  "departed  thence":  If  the  relation  just 
suggested  is  the  true  one,  David  had  just  left  the  sanctuary  at 
Nob.  "Cave  of  Adullam "f:  "Stronghold"  is  a  better  rendering 
than  "cave."  The  town  was  in  David's  tribe  of  Judah,  and  a 
natural  refuge  in  his  distress.  "Went  down  thither  to  him": 
David's  family  would  not  be  safe  in  Bethlehem  after  he  was  out- 
lawed from  the  court,  and  so  took  refuge  with  him  in  the  strong- 
hold. Vs.  2,  "became  captain":  David's  popularity  won  him 
many  friends  in  his  flight  from  Saul,  Many  others  who  were 
inclined  to  the  outlaw  life  for  various  reasons  rallied  around  hira. 
Debtors  would  welcome  the  opportunity  to  escape  being  sold  for 
debt.  From  these  sources  he  soon  found  himself  with  a  consider- 
able following.  Such  a  company  gathered  about  Jephthah, 
(Judg.  11:3),      Later  David's  400  grew  to  600  (30:9).     Vs.  3, 

213 


214  Samuel 

he  said  unto  the  king  of  Moab,  Let  my  father  and 
my  mother,  I  pray  thee,  come  forth,  and  be  with 
you,  till  I  know  what  God  will  do  for  me.  And  he  4 
brought  them  before  the  king  of  Moab:  and  they 
dwelt  with  him  all  the  while  that  David  was  in  the 
stronghold.  And  the  prophet  Gad  said  unto  David,  5 
Abide  not  in  the  stronghold;  depart,  and  get  thee 
into  the  land  of  Judah.  Then  David  departed,  and 
came  into  the  forest  of  Hereth. 

"Mizpeh  of  Moab"t:  The  place  is  unknown.  "Mizpeh"  means 
"watchtower."  There  were  many  places  of  that  name  in  Pales- 
tine. It  may  have  been  the  "stronghold"  mentioned  in  vss.  4,  5. 
It  would  seem  that  David  deemed  himself  insecure  on  the  soil  of 
Israel,  in  spite  of  the  force  at  his  command.  It  has  been  supposed 
that  he  was  led  to  choose  Moab  as  a  refuge  because  of  his  own 
descent  from  Ruth  the  Moabitess  (Ruth  4:18-22;  Matt.  1:5,  6). 
Vs.  5,  "prophet  Gad":  one  of  several  prophets  who  advised 
David  at  various  times.  His  advice  here  was  to  return  to  Judah, 
probably  because  it  was  wiser  not  to  leave  the  sacred  land,  and 
also  to  remain  with  his  own  people  in  hope  of  better  days.  The 
"forest  of  Hereth"  is  unknown.  It  was  probably  not  far  from 
Adullam. 

QUESTIONS 

Carefully  read  the  text  and  the  notes. 

(i)*  From  what  place  did  David  go  in  vs.  i  ?  (2)  Where 
was  Adullam?  (3)  To  what  place  in  Adullam  did  David 
go?  Is  "cave"  or  "stronghold"  the  better  translation?  (4) 
Who  came  to  him  here?  (5)*  Why  did  his  family  come? 
(6)  What  became  of  the  family  possessions  in  Bethlehem? 
Do  you  suppose  Saul  seized  them?  (7)  What  other  classes 
joined  David?  (8)*  Why  did  they  come  to  him?  What 
had  he  to  ofifer  them  ?     (9)  How  many  were  there  of  them  ? 


David    in    Moab  215 

(10)  Why  did  not  David  remain  in  Adullam?  (11)  Where 
did  he  go?  (12)  Why  did  he  go  to  Moab?  (13)  What 
request  did  he  make  of  the  king  of  that  land?  Is  not  his 
care  of  his  aged  parents  a  beautiful  feature  in  David's  life? 
Would  not  a  true  man  regard  this  as  his  first  duty?  (14) 
Where  was  Moab?  (15)*  Did  David  leave  his  400  followers 
in  Adullam,  or  take  them  to  Moab  ?  Could  they  easily  care 
for  themselves  after  he  left  them?  (16)  How  long  did  his 
parents  remain  in  Moab?  (17)  Who  advised  David  to 
return  ?  (18)*  What  were  the  reasons  for  this  ?  Was  it  always 
better  for  a  leader  to  be  near  his  people?  (19)  To  what 
place  did  he  go  ?  (20)  What  is  the  value  of  this  narrative  in 
the  life  of  David?  (21)  What  religious  significance  did  the 
advice  of  the  prophet  have?  (22)  Was  the  prophet  Gad 
anxious  to  see  David  made  king? 


SECTION  XLVIII 

SAUL'S   SLAUGHTER   OF  THE   PRIESTS,    I   SAM. 
22:6-23 

And  Saul  heard  that  David  was  discovered,  and  6 
the  men  that  were  with  him:   now  Saul  was  sitting 
•  Or,  o«//je      in  Gibeah,  under  the  tamarisk-tree  ^in  Ramah,  with 
his  spear  in  his  hand,  and  all  his  servants  were  stand- 
ing about  him.     And  Saul  said  unto  his  servants  7 
that  stood  about  him,  Hear  now,  ye  Benjamites;  will 
the  son  of  Jesse  give  every  one  of  you  fields  and 
vineyards,  will  he  make  you  all  captains  of  thousands 
and  captains  of  hundreds,  that  all  of  you  have  con-  8 
spired  against  me,  and  there  is  none  that  discloseth 
to  me  when  my  son  maketh  a  league  with  the  son  of 
Jesse,  and  there  is  none  of  you  that  is  sorry  for  me, 
or  discloseth  unto  me  that  my  son  hath  stirred  up 
my  servant  against  me,  to  lie  in  wait,  as  at  this  day  ? 

EXPLANATORY  NOTES 
This  section  is  from  the  principal  source,  the  early  Judean  life 
of  David.  Vs.  6,  "David  was  discovered":  Nothing  is  said  as 
to  how  Saul  learned  this  or  whether  he  knew  where  David  was. 
"Sitting  in  Gibeah "f:  The  court  was  in  Saul's  own  town.  He 
sat  on  the  height  under  a  tree  that  was  probably  held  sacred 
(Judg.  4:5).  It  was  the  place  where  he  administered  justice. 
His  spear  he  held  in  place  of  a  sceptre  and  his  officers  stood  about 
him.  Vs.  7,  "fields  and  vineyards":  It  appears  that  Saul  had 
chosen  his  officers  from  his  own  tribe  of  Benjamin.  His  question 
is  ironical,  "Has  David  offered  you  a  higher  price,  that  you  seem 
to  favor  him  ?"     Vs.  8,  "conspired  against  me":   To  the  diseased 

216 


over 


Slaughter    of    Priests        217 

9  Then  answered  Doeg  the  Edomite,  who  *stood  by  » or,  was  sa 
the  servants  of  Saul,  and  said,  I  saw  the  son  of  Jesse 
coming  to  Nob,  to  Ahimelech  the  son  of  Ahitub. 

10  And  he  inquired  of  the  Lord  for  him,  and  gave  him 
victuals,  and  gave  him  the  sword  of  Goliath  the 
Philistine. 

11  Then  the  king  sent  to  call  Ahimelech  the  priest, 
the  son  of  Ahitub,  and  all  his  father's  house,  the 
priests  that  were  in  Nob :  and  they  came  all  of  them 

12  to  the  king.  And  Saul  said.  Hear  now,  thou  son  of 
Ahitub.     And  he  answered,  Here  am  I,  my  lord. 

13  And  Saul  said  unto  him.  Why  have  ye  conspired 
against  me,  thou  and  the  son  of  Jesse,  in  that  thou 
hast  given  him  bread,  and  a  sword,  and  hast  inquired 
of  God  for  him,  that  he  should  rise  against  me,  to  lie 

14  in  wait,  as  at  this  day  ?  Then  Ahimelech  answered 
the  king,  and  said.  And  who  among  all  thy  servants 

fancy  of  the  king  all  his  court  was  in  league  with  David.  The 
charge  is  really  against  Jonathan,  whom  Saul  accuses  of  urging 
David  on  against  him.  Vs.  9,  "Doeg  the  Edomite "f:  the  herd- 
man  of  Saul,  who  was  at  Nob  when  David  visited  Ahimelech 
(21:7).  He  was  probably  not  "over"  (margin),  but  "beside" 
the  officers  of  Saul,  being  a  hired  foreigner.  He  tells  of  the  gifts 
of  bread  and  the  sword,  and  adds  that  the  priest  inquired  of  God 
for  David.  All  this  was  fresh  fuel  on  the  flame  of  the  king's 
insane  anger.  Vs.  11,  "sent  to  call  Ahimelech "f:  From  Gibeah 
to  Nob  was  but  a  short  distance.  The  entire  company  of  the 
priests  was  summoned.  Vs.  13,  "Why  have  ye  conspired?": 
The  king  charges  them  directly  with  disloyalty  to  himself  and 
secret  assistance  to  David.  "To  lie  in  wait":  Of  course  David 
had  done  nothing  of  the  kind.     Vs.  14,  "who  ....  is  so  faithful 


2i8  Samuel 

is  so  faithful  as  David,  who  is  the  king's  son-in-law, 
and  is  taken  into  thy  council,  and  is  honorable  in  thy 
house  ?    Have  I  to-day  begun  to  inquire  of  God  for  15 
him?   be  it  far  from  me:    let  not  the  king  impute 
anything  unto  his  servant,  nor  to  all  the  house  of  my 
father;   for  thy  servant  knoweth  nothing  of  all  this, 
less  or  more.     And  the  king  said.  Thou  shalt  surely  16 
die,  Ahimelech,  thou,  and  all  thy  father's  house. 
3Heb.  runners  And  thc  king  Said  unto  the  ^guard  that  stood  about  17 
him,  Turn,  and  slay  the  priests  of  the  Lord;    be- 
cause their  hand  also  is  with  David,  and  because 
they  knew  that  he  fled,  and  did  not  disclose  it  to  me. 
But  the  servants  of  the  king  would  not  put  forth  their 
hand  to  fall  upon  the  priests  of  the  Lord.     And  the  18 
king  said  to  Doeg,  Turn  thou,  and  fall  upon  the 
priests.     And   Doeg  the   Edomite  turned,   and   he 

as  David?":  The  priest  was  astounded  at  the  charge,  but  with 
rare  courage  defended  David.  Vs.  15,  "Have  I  to-day  begun  to 
inquire?":  "Have  I  not  many  times  before  made  inquires  for 
him  with  your  approval?"  The  priest  marveled  that  he  should 
now  be  blamed  for  doing  what  had  always  been  his  duty.  Vs.  16, 
"Thou  shalt  surely  die":  No  one  but  a  mad  tyrant  would  have 
treated  a  company  of  innocent  men  so  brutally.  Here  the  char- 
acter of  Saul  is  shown  in  its  most  repulsive  form.  Vs.  17,  "would 
not  put  forth  their  hand":  The  sacredness  of  the  priest's  office, 
as  well  as  the  terrible  injustice  of  the  command  made  them  hesi- 
tate. Vs.  18,  "he  fell  upon  the  priests":  Doeg  had  no  scruples. 
The  priests  were  men  of  peace,  unarmed,  and  appalled  at  the 
sentence  of  the  king.  Allowing  for  all  exaggeration  in  the  num- 
bers and  details,  it  was  a  massacre  that  must  have  done  much  to 
weaken  the  loyalty  of  Saul's  friends.  Vs.  19,  "the  city  of  the 
priests":  It  hardly  seems  possible  that  Saul  would  dare  to  destroy 


Slaughter    of    Priests        219 

fell  upon  the  priests,  and  he  slew  on  that  day  four- 
score and  five  persons  that  did  wear  a  linen  ephod. 

19  And  Nob,  the  city  of  the  priests,  smote  he  with  the 
edge  of  the  sword,  both  men  and  women,  children 
and  sucklings,  and  oxen  and  asses  and  sheep,  with 
the  edge  of  the  sword. 

20  And  one  of  the  sons  of  Ahimelech,  the  son  of 
Ahitub,   named  Abiathar,   escaped,   and   fled  after 

21  David.     And  Abiathar  told  David  that   Saul  had 

22  slain  the  Lord's  priests.  And  David  said  unto 
Abiathar,  I  knew  on  that  day,  when  Doeg  the  Edo- 
mite  was  there,  that  he  would  surely  tell  Saul:  I 
have  occasioned  the  death  of  all  the  persons  of  thy 

2 J  father's  house.  Abide  thou  with  me,  fear  not;  for 
he  that  seeketh  my  life  seeketh  thy  life:  for  with  me 
thou  shalt  be  in  safeguard. 

a  Hebrew  city,  the  site  of  a  local  sanctuary.  This  is  perhaps  a 
later  addition  to  the  story.  Vs.  20,  "Abiatharf  escaped":  Per- 
haps he  had  been  left  in  charge  of  the  sanctuary.  He  fled  to  David 
as  the  only  means  of  saving  his  life.  Vs.  22,  "I  have  occasioned 
the  death  " :  David  must  have  felt  the  weight  of  this  fact,  for  he  had 
deceived  the  priest  with  a  falsehood  regarding  his  own  condition 
and  relations  to  Saul  (chap.  21).  Vs.  23,  "thou  shalt  be  in 
safeguard":  David  could  only  compensate  for  his  former  decep- 
tion and  its  terrible  consequences  by  doing  his  utmost  for  the  last 
survivor  of  the  family  of  Ahimelech.  The  purpose  of  the  narra- 
tive is  apparently  to  show  why  it  was  that  the  priestly  aid  and 
sympathy  passed  from  Saul  to  David. 

QUESTIONS 
Study  the  text  of  the  lesson  and  the  notes  upon  it. 
(i)   What  news  came   to   Saul   concerning  David?     (2) 
Where  was  Saul  in  the  scene  described  ?     (3)  What  was  the 


220  Samuel 

purpose  of  holding  court  in  this  manner  ?  (4)*  What  accusa- 
tion did  Saul  bring  against  his  officers?  (5)  What  did  he 
call  them  ?  Why  ?  (6)  Were  his  charges  true  ?  Do  you  think 
several  of  the  officers  may  have  liked  David  better  than  the 
king  himself  ?  (7)*  What  two  things  did  he  charge  against 
Jonathan  ?  (8)  What  ground  was  there  for  such  insinuations  ? 
(9)  What  do  such  words  indicate  regarding  Saul's  frame  of 
mind  ?  (10)*  Why  did  not  Saul's  officers  answer  the  charge  ? 
May  it  be  possible  that  we  have  only  an  incomplete  report  of 
the  conversation?  (11)  Who  volunteered  information? 
(12)  What  did  Doeg  know?  (13)  What  three  charges  did  he 
make  against  the  priest?  Whom  did  Saul  summon?  (14)* 
Why  did  he  send  for  all  the  priests  ?  (15)  What  did  Saul  say 
toAhimelech?  (16)  How  did  the  latter  receive  the  king's 
words  ?  (17)*  What  good  things  did  he  have  to  say  of  David  ? 
(18)  Would  this  argument  please  or  anger  the  king?  (19) 
What  did  he  say  about  his  inquiries  of  God  in  behalf  of  David  ? 
(20)*  How  did  he  protest  his  innocence?  Do  you  think  the 
conduct  of  the  priest  manly  and  noble  in  his  frank  truthfulness 
and  his  courageous  defense  of  David?  (21)  What  effect  did 
this  have  upon  Saul?  (22)  What  sentence  did  Saul  pro- 
nounce? Did  he  have  the  right  to  kill  these  men?  (23)* 
Why  did  he  include  the  other  priests  in  the  order  ?  (24)  Why 
would  not  Saul's  guard  put  the  priests  to  death?  Was  a 
priest  held  in  awe  ?  (25)*  Why  should  Saul  think  that  Doeg 
would  do  what  the  rest  had  refused  to  do?  (26)  What  is 
meant  by  "wear  a  linen  ephod"t?  (27)  How  did  Saul  com- 
plete the  tragedy?  (28)*  What  is  the  difficulty  about  this 
verse  (vs.  19)?  (29)  How  did  Abiathar  have  a  chance  to 
escape?  (30)  Where  did  he  go?  (31)*  What  did  David 
say  regarding  the  tragedy?  (32)  Do  you  think  he  felt 
remorse  for  his  own  part  in  the  death  of  the  priests  ?  Would 
not  a  man  feel  a  life-long  regret  for  his  part  in  such  an  event  ? 
{33)  What  promise  did  he  make  to  Abiathar?     (34)  How 


Slaughter    of    Priests        221 

would  you  describe  the  character  of  Doeg?  (35)  What  new 
light  is  thrown  by  this  study  on  the  nature  of  Saul  ?  Is  not 
this  a  terrible  picture  of  Saul,  cruel,  suspicious  of  all,  even  his 
own  son,  vindictive,  unjust  ?  (36)  What  do  you  think  to  be 
the  chief  purpose  of  this  section  ?  How  does  it  illustrate  the 
mad  rage  and  bitter  consequences  of  jealousy  ? 


SECTION  XLIX 

DAVID   AT   KEILAH,    I   SAM.    23:1-14 

And  they  told  David,  saying,  Behold,  the  Philis-  23 
tines  are  fighting  against  Keilah,  and  are  robbing  the 
threshing-floors.     Therefore  David  inquired  of  the  2 
Lord,  saying,  Shall  I  go  and  smite  these  Philistines  ? 
And  the  Lord  said  unto  David,  Go,  and  smite  the 
Philistines,  and  save  Keilah.     And  David's  men  said  3 
unto  him,  Behold,  we  are  afraid  here  in  Judah :  how 
much  more  then  if  we  go  to  Keilah  against  the  armies 
of  the  Philistines  ?     Then   David   inquired  of  the  4 
Lord  yet  again.     And  the  Lord  answered  him,  and 
said,  Arise,  go  down  to  Keilah;    for  I  will  deliver 

EXPLANATORY   NOTES 

This  section  is  taken  from  the  main  narrative  of  David's  life, 
the  early  Judean  account.  David  rescues  Keilah,  a  city  of  Judah, 
from  an  attack  by  the  Philistines,  and  remains  there  until  Saul 
hears  of  his  whereabouts  and  determines  to  pursue  him.  The 
people  of  Keilah  w^ill  not  offer  to  protect  him,  and  he  and  his  men 
make  their  escape  to  the  wilderness.  Vs.  i,  "fighting  against 
Keilah  "t:  One  of  the  Philistine  raids,  so  common  in  the  time,  was 
spoiling  the  region.  "Robbing  the  threshing-floors "f:  As  these 
were  high  and  conspicuous,  it  was  easy  to  discover  them,  drive 
away  the  farmers  and  secure  the  grain.  Vs.  2,  "  David  inquired": 
by  means  of  the  ephodf  which  Abiathar  the  priest  had.  Vs.  3, 
"we  are  afraid":  David's  men  thought  it  folly  to  attempt  such  an 
exploit  as  the  relief  of  Keilah,  since  they  were  hardly  safe  even  in 
the  stronghold  at  Adullam.  Vs.  5,  "brought  away  their  cattle": 
the  beasts  of  burden  which  the  Philistines  had  taken  to  carry  away 
the  spoil.  Vs.  6,  "fled  to  David":  This  verse,  introduced  heie 
222 


David    at    Keilah 


223 


i,  the  Philistines  into  thy  hand.  And  David  and  his 
men  went  to  Keilah,  and  fought  with  the  Philistines, 
and  brought  away  their  cattle,  and  slew  them  with 


WINNOWING  GRAIN 

6  a  great  slaughter.  So  David  saved  the  inhabitants 
of  Keilah.  And  it  came  to  pass,  when  Abiathar 
the  son  of  Ahimelech  fled  to  David  to  Keilah,  that 
he  came  down  with  an  ephod  in  his  hand. 


224  Samuel 

And  it  was  told  Saul  that  David  was  come  to 
sept.has sold  Kcilah.     And  Saul  said,  God  hath  delivered  him  7 
into  my  hand;   for  he  is  shut  in,  by  entering  into  a 
town  that   hath  gates  and  bars.     And   Saul  sum- 
moned all  the  people  to  war,  to  go  down  to  Keilah  to  8 
besiege  David  and  his  men.     And  David  knew  that 
Saul  was  devising  mischief  against  him;    and  he  9 
said  to  Abiathar  the  priest,  Bring  hither  the  ephod. 
Then  said  David,  O  Lord,  the  God  of  Israel,  thy 
servant  hath  surely  heard  that  Saul  seeketh  to  come  10 
to  Keilah,  to  destroy  the  city  for  my  sake.     Will  the 
men  of  Keilah  deliver  me  up  into  his  hand?     will  it 
Saul  come  down,  as  thy  servant  hath  heard  ?     O 


rather  than  at  22:23,  shows  how  David  was  able  to  inquire  of 
God,  having  a  priest  with  him.  The  practice  of  securing  answers 
from  oracles  was  common  in  that  age.  An  inquiry  made  through 
a  priest  by  means  of  an  ephod  was  supposed  to  have  the  divine 
sanction  and  to  receive  an  answer  from  God.  Later  ages  have 
learned  that  the  will  of  God  is  ascertained  less  by  such  magical 
devices  than  by  open-minded  study  of  the  divine  program  for  the 
age,  aided  by  all  the  disclosures  of  past  prophetic  teaching.  Vs. 
7,  "he  is  shut  in":  David  was  living  in  Keilah  since  his  relief  of 
the  place.  Saul  could  count  on  the  loyalty  of  its  citizens  to  him- 
self, so  he  was  certain  of  capturing  David.  Vs.  lo,  "to  destroy 
the  city":  Saul  would  hope  to  secure  David  from  the  men  of 
Keilah,  but  if  they  were  not  willing  to  surrender  him  as  prisoner, 
Saul  was  prepared  to  destroy  the  place  in  order  to  accomplish  his 
purpose.  Vs.  12,  "They  will  deliver  thee":  The  oracle  assured 
David  that  Saul  would  come,  and  that  in  spite  of  all  David  had 
done  for  them,  the  men  of  Keilah  would  give  him  up  to  Saul. 
Vs.  13,  "departed  out  of  Keilah":  David  and  his  warriors  (600 
here,  but  400  in  22:2)  escaped  from  the  town  before  Saul  started 


David    at    Keilah  225 

Lord,  the  God  of  Israel,  I  beseech  thee,  tell  thy  serv- 
ant.    And    the    Lord    said,    He   will    come   down. 

12  Then  said  David,  Will  the  men  of  Keilah  deliver  up 
me  and  my  men  into  the  hand  of  Saul?     And  the 

13  Lord  said,  They  will  deliver  thee  up.  Then  David 
and  his  men,  who  were  about  six  hundred,  arose 
and  departed  out  of  Keilah,  and  went  whithersoever 
they  could  go.  And  it  was  told  Saul  that  David  was 
escaped  from  Keilah;  and  he  forbare  to  go  forth. 

14  And  David  abode  in  the  wilderness  in  the  strong- 
holds, and  remained  in  the  hill-country  in  the 
wilderness  of  Ziph.  And  Saul  sought  him  every 
day,  but  God  delivered  him  not  into  his  hand. 

out,  and  dispersed  so  that  it  was  difficult  to  follow  them.  Vs.  14, 
"wilderness  of  Ziph"t:  It  is  probable  that  the  reference  to  this 
particular  locality  is  a  mistake,  due  to  the  later  allusion  to  the 
place.  David  probably  roamed  about  in  the  district  west  of  the 
Dead  Sea,  called  "The  Wilderness"  or  "The  Wilderness  of 
Judah." 

QUESTIONS 
Read  carefully  the  section,  and  the  notes  upon  it. 
(i)  Who  told  David  about  the  danger  to  Keilah?  (2) 
Where  was  Keilah?  (3)*  Why  did  the  Philistines  fight 
against  it  ?  (4)  What  was  David's  motive  in  wishing  to  fight 
the  Philistines  in  behalf  of  a  Hebrew  city  ?  (5)  Do  you  sup- 
pose he  thought  his  help  might  be  remembered  with  grati- 
tude later?  (6)  How  did  David  make  inquiry  of  God? 
Were  such  oracles  common  in  that  day?  How  do  men 
ascertain  the  will  of  God  today?  Which  method  do  you 
think  the  more  satisfactory?  (7)  What  answer  did  he  re- 
ceive?    (8)*  What  objection  did  David's  men  make?     (9) 


226  Samuel 

What  was  the  result  of  the  expedition  ?  (lo)  What  naturally 
would  be  the  sentiments  of  the  people  of  Keilah  toward 
David?  (ii)*  What  is  the  purpose  of  vs.  6  at  this  point? 
(12)  What  were  Saul's  feelings  when  he  heard  that  David  was 
in  Keilah?  Is  it  not  singular  that  both  Saul  and  David, 
though  enemies  to  each  other,  should  trust  God  for  guidance, 
each  believing  his  cause  the  right  one?  (13)  What  prepara- 
tions did  Saul  make?  (14)*  How  did  David  learn  Saul's 
plans?  (15)  Was  David  troubled  over  the  report  of  Saul's 
purpose?  (16)  What  inquiries  did  he  make  of  God?  (17) 
What  answer  did  he  receive?  (18)*  Why  should  the  men  of 
Keilah  think  they  were  justified  in  giving  up  David  to  Saul  ? 

(19)  What  did  David  do  on  learning  of  their  probable  action  ? 

(20)  How  many  companions  did  he  have?  (21)  Where  did 
they  go?  (22)  What  change  did  this  make  in  Saul's  plans? 
(23)  What  kind  of  life  did  David  lead  in  this  period  ?  (24) 
To  whom  is  David's  safety  attributed  in  the  text? 


SECTION   L 

JONATHAN'S   VISIT   TO   DAVID,    I   SAM.    23:15-18 

15  And  David  saw  that  Saul. was  come  out  to  seek 
his  Hfe:   and  David  was  in  the  wilderness  of  Ziph  in 

16  Hhe  wood.     And  Jonathan,  Saul's  son,  arose,  and 

went  to  David  into  Hhe  wood,  and  strengthened  his  ^Ox,Horesh 

17  hand  in  God.  And  he  said  unto  him,  Fear  not;  for 
the  hand  of  Saul  my  father  shall  not  find  thee;  and 
thou  shait  be  king  over  Israel,  and  I  shall  be  next 
unto  thee;    and  that  also  Saul  my  father  knoweth. 

18  And  they  two  made  a  covenant  before  the  Lord:  and 
David  abode  in  Hhe  wood,  and  Jonathan  went  to 
his  house. 


EXPLANATORY  NOTES 
This  short  section  appears  to  be  an  insertion  from  a  source 
external  to  the  main  narrative.  It  was  doubtless  one  of  the  popu- 
lar stories  regarding  David  which  had  its  rise  in  Judah,  and  was 
intended  to  strengthen  David's  claim  to  the  throne  by  its  statement 
that  Jonathan  foresaw  and  approved  his  choice  as  king.  It  was 
perhaps  intended  as  a  parallel  to  20:35-42.  Vs.  15,  "David  saw": 
"Feared"  is  a  better  translation.  David's  position  was  alarming, 
for  the  country  in  which  he  could  find  refuge  was  small,  and  it 
was  unsafe  for  any  of  the  people  to  afford  him  assistance  against 
Saul's  will.  "In  the  wood":  The  marginal  reading  "Horesh" 
is  only  a  conjecture.  No  place  of  that  name  is  known  with 
certainty.  It  was  perhaps  some  wooded  spot  in  the  wilderness 
of  Zipht  in  the  south  of  Judah.  Vs.  16,  "strengthened  his  hand 
in  God":  assured  him  that  he  had  the  divine  protection.  Vs.  17, 
"Fear  not":  Four  things  were  mentioned  by  Jonathan  as  reasons 
227 


228  Samuel 

why  David  should  take  courage.  The  fact  that  David  was  to  be 
king  could  only  be  inferred  by  Jonathan  from  David's  character 
and  ability.  Saul  had  feared  such  a  result  from  the  first.  Vs.  i8, 
"made  a  covenant":  Such  an  agreement  had  already  been 
mentioned  (18:3;  20:8).  It  was  a  pledge  that  they  would  be 
true  to  each  other,  whatever  happened. 

QUESTIONS 
Read  and  consider  carefully  the  text  and  notes, 
(i)*  What  is  the  purpose  of  this  brief  section  ?  (2)  Where 
was  David  at  this  time  ?  (3)  Did  he  have  his  men  with  him  ? 
(4)  What  was  the  danger  that  he  feared  ?  (5)  By  whom  was 
he  visited  ?  (6)*  How  far,  and  in  what  direction,  did  Jona- 
than travel  to  see  David?  (7)  What  is  meant  by  "strength- 
ened his  hands  in  God"?  Did  Jonathan's  visit  give  David 
courage  as  indicating  that  the  sympathies  even  of  Saul's 
friends  were  with  him?  (8)  What  command  did  he  give  to 
David  ?  (9)*  What  assurance  did  he  give  regarding  David's 
danger  from  Saul  ?  (10)  How  did  he  know  this  ?  Was  the 
statement  the  result  of  his  feeling  that  David  would  succeed 
at  last  in  spite  of  all  that  might  happen  ?  (11)  What  led  him 
to  believe  David  would  be  king?  (12)*  May  this  part  of 
Jonathan's  message  have  been  supplied  by  the  writer,  in  the 
light  of  the  later  facts?  (13)  What  position  did  Jonathan 
assign  himself  in  the  anticipated  court  of  David  ?  (14)  Why 
should  Jonathan  say  that  Saul  knew  David  was  to  be  king? 
(15)  What  agreement  did  the  two  men  make?  (16)*  What 
do  you  regard  as  the  most  significant  feature  of  this  interview  ? 
(17)  What  bearing  would  it  have  upon  David's  claims  to  the 
throne  in  later  days?  (18)  How  does  it  illustrate  the  strong 
and  beautiful  friendship  of  Jonathan  and  David  ? 


SECTION   LI 

DAVID  PURSUED  BY  SAUL,  I  SAM.  23:19-29 

19  Then  came  up  the  Ziphites  to  Saul  to  Gibeah, 
saying,  Doth  not  David  hide  himself  with  us  in  the 
strongholds  in  nhe  woods,  in  the  hill  of  Hachilah,   «0r.  Hom/» 

20  which  is  on  the  south  of  nhe  desert  ?    Now  there-  « Or,  jesUmon 
fore,  O  king,  come  down,  according  to  all  the  desire 

of  thy  soul  to  come  down ;  and  our  part  shall  be  to 

21  deliver  him  up  into  the  king's  hand.  And  Saul  said, 
Blessed  be  ye  of  the  Lord;  for  ye  have  had  compas- 

EXPLANATORY  NOTES 
Several  accounts  are  preserved  telling  of  Saul's  pursuit  of  David 
and  of  the  latter's  escape.  Whether  these  are  different  incidents 
or  variations  of  the  same  tradition  is  a  matter  of  doubt.  One  has 
already  been  given,  the  story  of  David's  rescue  of  Keilah  and  his 
escape  from  it  at  the  approach  of  the  king  (I  Sam.  23:1-14, 
Section  XLIX).  The  present  section  is  perhaps  a  parallel  of  this, 
having  its  origin  in  popular  stories  of  David's  exploits  preserved 
in  Jewish  traditions.  It  recounts  the  rescue  of  David  from  the 
hands  of  Saul  by  reason  of  a  Philistine  raid  in  Judah,  which 
recalled  the  king  to  the  north.  It  has  been  suggested  that  it  was 
a  local  tradition  attempting  to  account  for  the  name  of  a  rock  in 
the  region.  Vs.  19,  "Doth  not  David  hide?":  These  Ziphites 
belonged  in  the  country  to  the  south  of  Hebron,  called  the 
wilderness  of  Ziphf.  "In  the  hill  of  Hachilah":  Some  height 
in  the  vicinity  of  Ziph.  The  place  is  not  known.  "South  of  the 
desert":  "Jeshimon,"  as  the  margin  reads,  was  the  desert  region 
west  of  the  Dead  Sea.  Vs.  20,  "come  down":  They  pledged 
themselves  to  capture  David  for  Saul  if  the  latter  would  come  to 
take  him.  Vs.  21,  "have  had  compassion":  Perhaps  Saul's 
friends  showed  so  little  zeal  in  attempting  to  rid  him  of  David's 
229 


230  Samuel 

sion  on  me.    Go,  I  pray  you,  make  yet  more  sure,  22 

'  Heb.  foot        and  know  and  see  his  place  where  his  ^haunt  is,  and 
who  hath  seen  him  there;   for  it  is  told  me  that  he 
dealeth     very    subtly.     See    therefore,     and    take  23 
knowledge  of  all  the  lurking-places  where  he  hideth 

4  Or,  with  the  himself,  and  come  ye  again  to  me  ^of  a  certainty,  and 
I  will  go  with  you:  and  it  shall  come  to  pass,  if  he 
be  in  the  land,  that  I  will  search  him  out  among  all 

s  Or,  lamiiies     the  ^thousands  of  Judah. 

And  they  arose,  and  went  to  Ziph  before  Saul :  but  24 
David  and  his  men  were  in  the  wilderness  of  Maon, 

*or,  jeshimon  in  thc  Arabah  on  the  south  of  ^the  desert.     And  Saul  25 
and  his  men  went  to  seek  him.     And  they  told  David : 
wherefore  he  came  down  to  the  rock,  and  abode  in 


presence  that  he  welcomed  any  sign  of  devotion.  Vs.  22,  "dealeth 
very  subtly":  They  would  find  it  hard  to  take  David  by  any 
stratagem.  Vs.  23,  "of  a  certainty":  When  they  had  made  sure 
of  David's  whereabouts  they  were  to  return  and  tell  the  king. 
Vs.  24,  "wilderness  of  Maon,  in  the  Arabah":  Maon  was  a  village 
directly  south  of  Ziph.  The  Arabah  is  the  name  of  the  entire 
trench  of  the  Jordan,  especially  the  southern  end,  beyond  the  Dead 
Sea.  Vs.  25,  "down  to  the  rock":  some  well-known  mountain 
in  that  region.  Vs.  26,  "on  this  side  ....  on  that  side":  The 
pursuit  of  Saul  was  fierce,  and  in  David's  rapid  flight  around  the 
side  of  the  mountain  Saul  and  his  men  were  but  a  little  way  behind. 
Vs.  27,  "Philistines  have  made  a  raid":  The  news  called  Saul 
away  just  in  time  to  save  David  from  capture.  The  king  had  to 
return  to  defend  his  land  against  the  raiders.  Vs.  28,  "Sela- 
hammahlekoth  " :  From  this  incident  the  rock  received  this  name, 
"rock  of  divisions"  or  "separations"  or  "escape."  Vs.  29, 
"En-gedi"t:  a  place  on  the  west  shore  of  the  Dead  Sea,  about 
halfway  along  its  side. 


David  Pursued  by  Saul  231 

the  wilderness  of  Maon.     And  when  Saul  heard  that, 
he  pursued  after  David  in  the  wilderness  of  Maon. 

26  And  Saul  went  on  this  side  of  the  mountain,  and 
David  and  his  men  on  that  side  of  the  mountain: 
and  David  made  haste  to  get  away  for  fear  of  Saul; 
for  Saul  and  his  men  compassed  David  and  his  men 

27  round  about  to  take  them.  But  there  came  a  mes- 
senger unto  Saul,  saying,  Haste  thee  and  come;  for 
the  Philistines  have  made  a  raid  upon  the  land. 

28  So  Saul  returned  from  pursuing  after  David,  and 
went  against  the  Philistines:    therefore  they  called 

29  that  place  ^Sela-hammahlekoth.     ^And  David  went  » That  is,  The 
up  from  thence,  and  dwelt  in  the  strongholds  of  divisions  ox 

escape 
En-gedi.  8Chap.24:iin 
Heb. 

QUESTIONS 
(i)  Read  the  lesson  and  the  notes  upon  it,  look  up  the  names 
in  the  dictionary,  and  locate  the  places  on  the  map.  (2)*  Why 
did  the  people  of  Ziph  inform  Saul  regarding  David's  retreat  ? 
Did  they  wish  to  injure  David,  or  please  Saul,  or  merely  to 
make  trouble  on  general  principles?  (3)  If  they  thought 
David  a  rebel  and  a  dangerous  man,  was  it  their  duty  to  help 
capture  him?  Is  it  the  duty  of  all  citizens  to  help  enforce 
law,  or  only  the  duty  of  the  police  ?  (4)*  How  did  Saul  feel 
when  he  received  their  offer?  Did  he  seem  to  feel  that  it 
would  require  their  help  to  capture  David?  (5)  Tell  what 
Saul  did  in  his  effort  to  secure  his  enemy  ?  (6)  Does  it  seem 
to  have  been  by  mere  chance  that  David  evaded  Saul  by 
getting  on  the  opposite  side  of  the  mountain  ?  (7)*  Why  did 
not  Saul  continue  the  chase  until  he  caught  David?  (8) 
Would  you  call  it  a  "providential  escape,"  when  a  person  is 
thus  saved  from  a  very  great  peril  ?  (9)  In  what  ways  does 
God  help  people  in  times  of  peril  ? 


SECTION  LII 

DAVID'S   MAGNANIMITY,   I   SAM.    24:1-22 

And  it  came  to  pass,  when  Saul  was  returned  from  24 
following  the  Philistines,  that  it  was  told  him,  say- 
ing, Behold,  David  is  in  the  wilderness  of  En-gedi. 
Then  Saul  took  three  thousand  chosen  men  out  of  all  2 
Israel,  and  went  to  seek  David  and  his  men  upon 

EXPLANATORY  NOTES 
The  story  of  David's  escape  from  Saul's  pursuit,  which  was 
begu'.i  in  23:19  (Section  LI)  is  continued  in  the  present  section. 
It  is  apparently  one  of  the  popular  Judean  traditions  regarding 
David's  wonderful  preservation.  It  is  much  like  the  narrative 
found  in  23 : 1-14  (Section  XLIX,  the  escape  from  Keilah)  which  is 
completed  in  chap.  26  (Section  LV,  David's  refusal  to  kill  Saul  in 
the  barricade).  In  both  the  Ziphites  were  the  informants,  and 
in  both  David  spares  Saul's  life.  The  two  accounts  are  perhaps 
variations  of  the  same  story.  Vs.  i,  "returned  from  following 
the  Philistines":  In  23:27  (Section  LI)  Saul  is  recalled  from  the 
pursuit  of  David  by  news  of  a  Philistine  raid.  Nothing  is  said  of 
the  outcome.  It  is  merely  assumed  that  the  king  was  successful 
in  expelling  his  foes  from  the  highlands.  On  his  return  he  takes 
up  again  the  pursuit  of  David,  "The  wilderness  of  En-gedi "f; 
on  the  west  shore  of  the  Dead  Sea,  near  the  center.  Vs.  2,  "three 
thousand":  Saul  also  had  three  thousand  men  with  him  at  the 
beginning  of  his  rule  (13:2).  "Rocks of  the  wild  goats":  haunts 
of  the  ibex,  still  found  in  that  rough  region.  Vs.  3,  "sheepcotes": 
shelters  for  sheep;  probably  caves  with  walls  built  around  the 
entrance.  "Saul  went  in":  for  privacy;  the  Septuagint  says 
"to  sleep."  "David  and  his  men":  Of  course  only  a  few  of 
David's  men  could  have  been  in  the  cave,  which  was  probably 
not  large.  They  had  taken  refuge  there  from  Saul's  soldiers  no 
232 


Magnanimity         233 

3  the  rocks  of  the  wild  goats.  And  he  came  to  the 
sheepcotes  by  the  way,  where  was  a  cave;  and  Saul 
went  in  to  cover  his  feet.     Now  David  and  his  men 

were  ^abiding  in  the  innermost  parts  of  the  cave.   'Or.snung 

4  And  the  men  of  David  said  unto  him,  Behold,  the 
day  of  which  the  Lord  said  unto  thee,  Behold,  I  will 
deliver  thine  enemy  into  thy  hand,  and  thou  shalt 
do  to  him  as  it  shall  seem  good  unto  thee.  Then 
David  arose,  and  cut  off  the  skirt  of  Sauls  robe 

5  privily.  And  it  came  to  pass  afterward,  that 
David's  heart  smote  him,  because  he  had  cut  off 

6  Saul's  skirt.  And  he  said  unto  his  men,  the  Lord 
forbid  that  I  should  do  this  thing  unto  my  lord,  the 
Lord's  anointed,  to  put  forth  my  hand  against  him, 

7  seeing  he  is  the  Lord's  anointed.  So  David  checked 
his  men  with  these  words,  and  suffered  them  not  to 
rise  against  Saul.  And  Saul  rose  up  out  of  the  cave 
and  went  on  his  way. 

8  David  also  arose  afterward,  and  went  out  of  the 
cave,  and  cried  after  Saul,  saying,  My  lord  the  king. 


doubt.  Vs.  4,  "Behold,  the  day":  Saul,  coming  in  from  the 
light,  could  not  see  the  men  sitting  about  the  cave.  They  felt 
that  the  advantage  David  had  must  not  be  lost.  It  was  the 
moment  they  had  waited  for.  "Cut  off  the  skirt":  David  would 
not  injure  Saul,  however.  He  only  cut  ofif  a  part  of  his  garment 
as  a  proof  that  the  king  was  in  his  power.  Vs.  5,  "David's  heart 
smote  him":  Even  this  small  act  seemed  presumptuous.  He 
felt  that  the  king's  person,  anointed  of  God,  was  sacred.  Vs.  6, 
"should  do  this  thing":  It  is  the  answer  to  their  insistence  that 
he  should  kill  Saul.     Vs.  8,   "cried  after  Saul":    David  had  no 


234  Samuel 

And  when  Saul  looked  behind  him,  David  bowed 
with  his  face  to  the  earth,  and  did  obeisance.     And  9 
David  said  to  Saul,  Wherefore  hearkenest  thou  to 
men's   words,   saying.    Behold,  David   seeketh    thy 
hurt  ?     Behold,  this  day  thine  eyes  have  seen  how  10 
that  the  Lord  had  delivered  thee  to-day  into  my 
hand  in  the  cave:  and  some  bade  me  kill  thee;  but 
mine  eye  spared  thee;  and  I  said,  I  will  not  put  forth 
my  hand  against   my  lord;    for  he  is  the  Lord's 
anointed.     Moreover,  my  father,  see,  yea,  see  the  n 
skirt  of  thy  robe  in  my  hand;  for  in  that  I  cut  off  the 
skirt  of  thy  robe,  and  killed  thee  not,  know  thou  and 
see  that  there  is  neither  evil  nor  transgression  in  my 
hand,  and  I  have  not  sinned  against  thee,  though 
*  Or,  hyesi       thou  ^huntcst  after  my  life  to  take  it.     The  Lord  12 
judge  between  me  and  thee,  and  the  Lord  avenge 
me  of  thee;   but  my  hand  shall  not  be  upon  thee. 
As  saith  the  proverb  of  the  ancients.  Out  of  the  13 
wicked  cometh  forth  wickedness;  but  my  hand  shall 

intention  of  missing  his  chance  to  impress  upon  the  king  the  cause- 
less nature  of  his  hatred,  and  his  own  generous  and  loyal  feelings 
toward  the  king.  Vs.  9,  "hearkenest  to  men's  words":  Here  for 
the  first  time  it  is  intimated  that  Saul's  courtiers  used  their  influ- 
ence to  embitter  their  lord  against  David.  "The  Lord  had  de- 
livered thee":  David  boldly  claimed  that  God  was  on  his  side  in 
the  strife  with  Saul.  Vs.  12,  "the  Lord  avenge  me  of  thee": 
The  words  are  not  a  call  for  vengeance,  but  a  cry  for  justification 
and  vindication.  Only  God  could  know  how  little  he  wished 
injury  to  the  king,  whom  he  reverenced  and  even  called  "my 
father."  Vs.  13,  "Out  of  the  wicked":  Proverbs  were  very 
common  among  the  Hebrews  (compare  I  Sam.  10:12;    Ezekiel 


Magnanimity 


235 


14  not  be  upon  thee.  After  whom  is  the  king  of  Israel 
come  out  ?    after  whom  dost  thou  pursue  ?    after  a 

15  dead  dog,  after  a  flea.  The  Lord  therefore  be  judge, 
and  give  sentence  between  me  and  thee,  and  see, 

and  plead  my  cause  and  ^deliver  me  out  of  thy  hand.  » Heb.  give 

sentence  for  me 

16  And  It  came  to  pass,  when  David  had  made  an 
end  of  speaking  these  words  unto  Saul,  that  Saul 
said.  Is  this  thy  voice,  my  son  David  ?    And  Saul 

17  lifted  up  his  voice,  and  wept.  And  he  said  to  David, 
Thou  art  more  righteous  than  I;  for  thou  hast  ren- 
dered unto  me  good,  whereas  I  have  rendered  unto 

18  thee  evil.  And  thou  hast  declared  this  day  how  that 
thou  hast  dealt  well  with  me,  forasmuch  as  when 
the  Lord  had  delivered  me  up  into  thy  hand,  thou 

19  killedst  me  not.  For  if  a  man  find  his  enemy,  will 
he  let  him  go  well  away  ?  wherefore  the  Lord  re- 
ward thee  good  for  that  which  thou  hast  done  unto 

20  me  this  day.     And  now,  behold,  I  know  that  thou 
■  shalt  surely  be  king,  and  that  the  kingdom  of  Israel 

12:23;  Luke  4:23).  The  meaning  is  that  one  naturally  expects 
evil  from  an  evil-minded  man,  and  that  in  the  end  a  bad  man 
brings  disaster  upon  himself  (does  David  mean  Saul  ?),  but  that 
for  himself  he  has  no  purpose  to  do  the  king  any  injury.  Vs.  14, 
"after  a  dead  dog,  after  a  flea":  By  such  comparisons,  David 
would  persuade  Saul  that  it  was  not  worth  while  for  the  king  to 
hunt  down  so  obscure  a  man.  Vs.  16,  "Saul  ....  wept": 
His  better  nature  was  appealed  to,  and  he  saw,  with  self-reproach, 
the  injury  he  was  doing  to  David.  Vs.  17,  "thou  hast  rendered 
unto  me  good":  The  contrast  between  David's  conduct  and  his 
own  brought  him  to  repentance  and  grief.  Vs.  20,  "thou  shalt 
surely  be  king":    In  the  strong  emotion  of  the  moment,  Saul 


236  Samuel 

shall  be  established  in  thy  hand.     Swear  now  there-  21 
fore  unto  me  by  the  Lord,  that  thou  wilt  not  cut  off 
my  seed  after  me,  and  that  thou  wilt  not  destroy  my 
name  out  of  my  father's  house.     And  David  sware  22 
unto  Saul.     And  Saul  went  home;   but  David  and 
his  men  gat  them  up  unto  the  stronghold. 

insists  that  David's  conduct  has  made  him  deserving  of  the  king- 
ship, and  that  God  will  bestow  it  upon  him.  This  was  of  course 
very  far  from  the  king's  usual  thought,  and  the  writer  probably 
intends  us  to  understand  it  merely  as  the  momentary  result  of 
David's  generous  action  and  words.  Vs.  21,  "Swear  now": 
Saul  begs  David  to  promise  kindness  to  the  king's  family.  The 
writer  no  doubt  had  in  mind  David's  later  consideration  for  the 
house  of  Saul. 

QUESTIONS 
(i)  Read  the  lesson  over  carefully,  making  sure  that  you 
understand  the  terms,  and  find  the  scene  of  these  events  on 
the  map.  (2)*  Why  was  Saul  pursuing  David  ?  (3)  Was  it 
natural  that  David's  men  should  want  to  kill  Saul  when  they 
had  the  opportunity  ?  Would  you  call  it  weakness  on  David's 
part  that  he  refused  to  harm  the  king  ?  Does  it  require  more 
heroism  at  times  to  keep  from  doing  a  mean  thing  than  at 
other  times  to  do  a  noble  one?  (4)*  How  many  reasons  can 
you  give  for  David's  refusal  to  harm  Saul?  In  II  Kings 
6:8-23  there  is  another  story  of  generous  treatment  to  an 
enemy.  Such  was  the  conduct  of  Saladin  toward  Richard  of 
England  in  the  Crusades.  (5)  What  use  did  David  want  to 
make  of  the  strip  of  cloth  he  cut  from  Saul's  robe  ?  (6)  What 
did  David  say  to  Saul,  when  he  called  to  him  after  he  left  the 
cave?  Repeat  his  words  as  well  as  you  can.  (7)*  What 
effect  did  David's  speech  have  upon  Saul?  How  do  we 
know  that  he  was  affected  by  it  ?     (8)  Do  you  think  that  kind- 


David^s    Magnanimity 


237 


ness  and  generosity  are  usually  more  powerful  than  severity  ? 
What  does  the  proverb  say  about  "a  soft  answer"  (Prov. 
15:1)?  What  does  Paul  mean  by  "heaping  coals  of  fire" 
on  the  head  of  an  enemy  (Rom.  12:20)  ?  (9)  Is  this  rule  of 
kindness  in  return  for  evil  to  be  followed  in  all  cases  ?  Name 
some  cases  if  you  can,  in  which  you  think  it  would  be  right  to 
return  evil  for  evil.  (10)*  Suppose  David  had  killed  Saul  here 
when  he  had  the  chance,  what  difference  would  it  have  made 
in  his  own  career  ? 


A  NATIVE  OF  SYRIA 


was 


SECTION  LIII 

DAVID   AND   NABAL,    I   SAM.    25:1-22 

And  Samuel  died;  and  all  Israel  gathered  them-  25 
selves  together,  and  lamented  him,  and  buried  him 
in  his  house  at  Ramah.     And  David  arose,  and  went 
down  to  the  wilderness  of  Paran. 
Or,  business        And  there  was  a  man  in  Maon,  whose' possessions  2 
were  in  Carmel;  and  the  man  was  very  great,  and  he 
had  three  thousand  sheep,  and  a  thousand  goats: 

EXPLANATORY  NOTES 
This  story  of  David's  outlaw  life,  showing  his  method  of 
getting  provision  for  his  men  by  compelling  the  farmers  of  the 
region  to  contribute,  is  from  the  early  Judean  narrative  of  David's 
life.  It  is  very  vivid,  and  admirably  describes  the  border  life  of 
the  age,  the  self-indulgence  and  heedlessness  of  Nabal,  and  the 
prompt,  fierce  anger  of  David  when  insulted.  It  appears  to  fol- 
low the  story  of  David's  escape  from  Saul  in  chap.  26,  which  is  a 
variant  of  24:1-22  (Section  LII).  The  opening  words  regard- 
ing Samuel's  death  are  not  connected  in  any  manner  with  the 
context.  They  are  taken  apparently  from  28:3.  They  do  not 
belong  to  this  narrative.  Vs.  i,  "Samuel  died":  The  last  refer- 
ence to  the  prophet  was  in  the  story  of  David's  flight  to  Ramah 
(19:18-24).  This  verse  may  have  followed  immediately  after 
that  account.  In  28:3  it  forms  the  appropriate  introduction  to 
the  scene  at  En-dor.  "The  wilderness  of  Paran "f:  a  region 
some  fifty  miles  south  of  Beersheba.  If  the  word  is  read  " Maon" 
with  the  Greek  translation  (the  Septuagintf)  the  difficulty  of  so 
long  a  journey  is  removed.  Vs.  2,  "in  Maon":  a  village  lying 
five  miles  south  of  Ziph.  It  was  mentioned  in  23 :  24,  25  (Section 
LI),  as  the  region  in  which  David  took  refuge  from  Saul's  pursuit. 
"In  Carmel "t:    a  town  between  Ziph  and  Maon.     The  sheep- 

238 


David    and    Nabal  239 

3  and  he  was  shearing  his  sheep  in  Carmel.  Now 
the  name  of  the  man  was  Nabal;  and  the  name  of 
his  wife  Abigail;  and  the  woman  was  of  good  under- 
standing, and  of  a  beautiful  countenance:  but  the 
man  was  churlish  and  evil  in  his  doings;  and  he  was 

4  of  the  house  of  Caleb.     And  David  heard  in  the 

5  wilderness  that  Nabal  was  shearing  his  sheep.  And 
David  sent  ten  young  men,  and  David  said  unto  the 
young  men,  Get  you  up  to  Carmel,  and  go  to  Nabal, 

6  and  greet  him  in  my  name:  and  thus  shall  ye  say^    ^or,  ah  haiu 
to  him  that  liveth  in  prosperity.  Peace  be  unto  thee,   etc. 

and  peace  be  to  thy  house,  and  peace  be  unto  all  that 

7  thou  hast.  And  now  I  have  heard  that  thou  hast 
shearers:    thy  shepherds  have  now  been  with  us, 

and  we  ^did  them  no  hurt,  neither  was  there  aught   » Heb.  put 

.       tiieni  not  to 

missing  unto  them,  all  the  while  they  were  in  Carmel.   shame 

8  Ask  thy  young  men,  and  they  will  tell  thee:  wherefore 
let  the  voung  men  fmd  favor  in  thine  eyes;  for  we 
come  in  a  good  day:  give,  I  pray  thee,  whatsoever 
cometh  to  thy  hand,  unto  thy  servants,  and  to  thy  son 
David. 


shearing  time  was  like  a  festival,  in  which  great  provisions  were 
made  for  generous  hospitality.  Vs.  3,  "Nabal  ....  and 
Abigail":  The  beauty  and  discretion  of  the  woman  are  con- 
trasted with  the  surly  and  selfish  disposition  of  her  husband. 
"House  of  Caleb":  the  leader  of  the  clans  of  Judah  in  the  times 
of  the  conquest,  and  the  possessor  of  the  Hebron  district 
(Num.  14:  24;  Josh.  14:6-14).  Vss.  4-8,  David  had  been  for  some 
time  near  Nabal's  property,  on  good  terms  with  his  shepherds,  and 
in  a  measure  guarding  his  flocks.    It  was  customary  for  men  living 


240  Samuel 

And  when  David's  young  men  came,  they  spake  9 
to  Nabal  according  to  all  those  words  in  the  name 
*  Or,  remained  of    David,    and  ^ceascd.     And    Nabal    answered  10 

qutet 

David's  servants,  and  said,  Who  is  David  ?  and  who 
is  the  son  of  Jesse  ?  there  are  many  servants  now-a- 
days  that  break  away  every  man  from  his  master. 
Shall  I  then  take  my  bread,  and  my  water,  and  my  it 
flesh  that  T  have  killed  for  my  shearers,  and  give  it 
unto  men  of  whom  I  know  not  whence  they  are? 
So  David's  young  men  turned  on  their  way,  and  12 
went  back,  and  came  and  told  him  according  to  all 
these  words.     And  David  said  unto  his  men,  Gird  13 
ye  on  every  man  his  sword.     And  they  girded  on 
every  man  his  sword;   and  David  also  girded  on  his 
sword;    and  there  went  up  after  David  about  four 
hundred  men;   and  two  hundred  abode  by  the  bag- 
gage. 

But  one  of  the  young  men  told  Abigail,  Nabal's  14 
wife,  saying,  Behold,  David  sent  messengers  out  of 
the  wilderness  to  salute  our  master;    and  he  railed 

a  roving  life  like  David's  to  depend  on  the  gifts  of  the  farmers  and 
to  exercise  some  care  over  their  property  in  return.  At  the  shear- 
ing festival  when  David  knew  that  there  was  plenty  of  provision 
prepared,  he  sent  to  ask  for  whatever  Nabal  chose  to  give  him. 
Vs.  10,  "servants  that  break  away":  Nabal  refused  to  give  any- 
thing. He  said  he  had  not  asked  David  to  guard  his  flocks,  and 
did  not  propose  to  pay  him  by  giving  him  food.  Any  runaway 
slave,  he  said,  might  make  such  a  demand.  Vs.  13,  "Gird  ye 
on":  David's  wrath  knew  no  bounds  at  this  refusal.  While  he 
had  no  legal  right  to  demand  this  present  from  Nabal,  it  was  so 
much  in  harmony  with  the  custom  of  the  times  that  he  was  in- 


David    and    Nabal  241 

15  at  them.     But  the  men  were  very  good  unto  us,  and 

we  were  not  %urt,  neither  missed  we  anything,  as  ;Heb.^«//. 
long  as  we  went  with  them,  when  we  were  in  the 

16  fields:  they  were  a  wall  unto  us  both  by  night  and  by 
day,  all  the  while  we  were  with  them  keeping  the 

17  sheep.  Now  therefore  know  and  consider  what  thou 
wilt  do;  for  evil  is  determined  against  our  master, 
and  against  all  his  house:  for  he  is  such  a  worthless 
fellow,  that  one  cannot  speak  to  him. 

18  Then  Abigail  made  haste,  and  took  two  hundred 
loaves,  and  two  ^bottles  of  wine,  and  five  sheep  ready  ^  or.  skins 
dressed,  and  five  measures  of  parched  grain,  and  a 
hundred  clusters  of  raisins,  and  two  hundred  cakes 

19  of  figs,  and  laid  them  on  asses.  And  she  said  unto 
her  young  men.  Go  on  before  me;  behold,  I  come 
after  you.     But  she  told  not  her  husband  Nabal. 

20  And  it  was  so,  as  she  rode  on  her  ass,  and  came  down 
by  the  covert  of  the  mountain  that,  behold,  David 
and  his  men  came  down  toward  her;    and  she  met 

21  them.    Now  David  had  said.  Surely  in  vain  have  I 

suited  at  Nabal's  conduct.  He  and  two-thirds  of  his  men  started 
at  once  to  deal  with  the  landowner  as  they  thought  he  deserved. 
Vs  17  "evil  is  determined":  One  of  Nabal's  servants  warned 
his'  master's  wife,  Abigail,  of  their  danger.  Evidently  the  house- 
hold had  but  small  respect  for  Nabal.  Vs.  i8,  "two  hundred 
loaves"-  The  present  prepared  by  Abigail  for  David  was  propor- 
tioned to  the  size  of  his  band.  The  loaves  were  flat,  thin  cakes; 
the  skins  of  wine  would  hold  several  gallons  each;  the  seah,  here 
translated  "measure, "  was  about  one  and  one-half  pecks.  Vs.  19, 
-go  on  before  me":  The  present  was  sent  first,  that  David  might 
be  somewhat  pacified  before  Abigail  met  him.    Vs.  21,  "David  had 


242 


Samuel 


1  Some 
authorities 
read  unto 
David 


kept  all  that  this  fellow  hath  in  the  wilderness, 
that  nothing  was  missed  of  all  that  pertained  unto 
him:  and  he  hath  returned  me  evil  for  good.  God 
do  so  ^unto  the  enemies  of  David,  and  more  also,  if 
I  leave  of  all  that  pertain  to  him  by  the  morning  light 
so  much  as  one  man-child. 


LOAVES  OF  BREAD 


said":  As  he  led  his  men  toward  the  home  of  Nabal  he  was  in 
an  angry  mood,  reflecting  on  what  he  regarded  as  his  friendly  and 
helpful  conduct  toward  Nabal,  and  the  latter's  ungracious  dis- 
dain. Vs.  22,  "unto  the  enemies  of  David":  The  margin  "unto 
David"  is  much  more  natural.  He  called  down  imprecations  on 
himself  in  case  he  should  fail  to  avenge  the  insult. 


QUESTIONS 

(i)  Read  over  the  lesson  until  all  of  its  details  are  clear. 
Look  up  the  scene  on  the  map.     Read  carefully  the  notes 


David    and    Nabal  243 

/or  explanation  of  text,  and  consult  the  dictionary  for  any 
names  or  words  not  understood.  (2)*  How  did  the  death  of 
Samuel  afifect  the  people  ?  How  did  they  honor  him  ?  With 
what  American  statesman  could  you  compare  Samuel,  in  the 
greatness  of  his  influence  and  the  public  esteem  in  which  he 
was  held  ?  (3)  Give  as  complete  a  picture  of  Nabal  as  you 
can  as  to  his  home,  his  social  position,  and  his  disposition. 
Would  the  term  "wealthy  farmer"  or  "ranchman"  best  de- 
scribe his  business?  (4)  What  sort  of  wife  did  he  have? 
What  is  the  writer's  object  in  describing  Abigail's  character  ? 
(5)*  What  did  David  and  his  men  do  in  the  vicinity  of  Nabal's 
estate  ?  What  would  we  think  today  of  a  man  who  got  his 
living  by  doing  work  nobody  asked  him  to  perform,  and  then 
demanding  pay  for  it  ?  What  justification  was  there  for  this 
conduct  in  David's  case?  Was  it  probable  that  bands  of 
robbers  and  outlaws,  like  David's,  often  levied  this  kind  of 
"blackmail"  on  the  landowners  of  Palestine?  (Compare 
Scott's  character  "Rob  Roy"  for  a  man  who  followed  a  simi- 
lar vocation).  (6)  At  what  favorable  time  did  David  make 
his  request  for  compensation?  What  made  him  think  he 
would  be  certain  to  obtain  his  request  ?  (7)  How  did  Nabal 
treat  David's  messengers?  Do  you  think  he  really  did  not 
know  that  David's  men  had  guarded  his  flocks,  or  was  he 
merely  evading  his  obligations,  or  did  he  resent  the  system  of 
demanding  gifts  of  this  sort,  or  was  he  simply  a  surly  and 
unsocial  man  ?  (8)*  Do  you  think  David's  anger  arose  from 
Nabal's  refusal  to  give  him  provisions,  or  from  the  surly  arid 
Insulting  manner  in  which  the  request  was  scorned  ?  (9) 
What  bearing  has  the  story  of  Nabal  upon  the  question  of 
courtesy  in  one's  treatment  of  others?  Do  you  think  it  is 
usually  possible  to  estimate  one's  real  character  by  his  polite- 
ness, deference,  and  regard  for  others  ?  What  would  be  your 
definition  of  a  "gentleman"?  (10)  How  did  Nabal's  wife 
learn   of   her   husband's   treatment  of  David?     (11)    What 


244  Samuel 

means  did  she  use  to  save  the  household  from  danger  ?  What 
would  have  happened  had  she  not  taken  prompt  action  ? 
What  qualities  in  Abigail  are  especially  desirable  in  our  own 
day?  (12)*  What  do  you  think  was  the  purpose  of  this 
story? 


SECTION  LIV 

DA.VID    AND   ABIGAIL,    I   SAM.    25:23-44 

23  And  when  Abigail  saw  David,  she  hasted,  and 
alighted  from  her  ass,  and  fell  before  David  on  her 

24  face,  and  bowed  herself  to  the  ground.  And  she  fell 
at  his  feet,  and  said.  Upon  me,  my  lord,  upon  me  be 
the  iniquity;  and  let  thy  handmaid,  I  pray  thee, 
speak  in  thine  ears,  and  hear  thou  the  words  of  thy 

25  handmaid.  Let  not  my  lord,  I  pray  thee,  regard 
this  worthless  fellow,  even  Nabal;    for  as  his  name 

is  so  is  he;  'Nabal  is  his  name,  and  folly  is  with  him:   •  That  is  fooi 
but  I  thy  handmaid  saw  not  the  young  men  of  my 

26  lord,  whom  thou  didst  send.     Now  therefore,  my 

EXPLANATORY  NOTES 
The  narrative  of  this  section  is  continued  from  the  early 
Judean  story  of  David's  life.  It  follows  immediately  after  25 : 1-22 
(Section  LIII).  In  the  present  study  the  purpose  of  the  entire 
account  is  given — the  manner  in  which  David  secured  his  wife, 
Abigail.  Her  beauty  and  goodness  of  heart,  as  well  as  her  wisdom 
in  dealing  with  a  delicate  and  dangerous  situation,  led  David  to 
desire  to  marry  her.  Vs.  23,  "fell  before  David":  prostrating 
herself,  as  was  the  custom  before  superiors.  Vs.  24,  "upon  me 
be  the  iniquity":  Abigail  assumes  the  responsibility  for  the  insult 
to  David,  though  she  had  not  known  what  had  happened.  Vs. 
25,  "this  worthless  fellow":  She  insists  that  no  heed  must  be 
paid  to  the  conduct  of  her  husband,  who  is  reckless,  foolish, 
deprived  of  reason  by  his  habits  of  drinking.  Nabal's  name, 
(folly)  seemed  fitting.  For  herself,  she  had  known  nothing  of 
David's  request.     Vs.  26,  " let  thine  enemies  ....  be  as  Nabal": 

245 


246  Samuel 

lord,  as  the  Lord  liveth.  and  as  thy  soul  liveth, 
•  Heb.  from      sccIng  thc  Loid  hath  withholden  thee  ^  from  blood- 

cotntng  tnto  *^ 

blood  guiltiness,  and  from  avenging  thyself  with  thine  own 

hand,  now  therefore  let  thine  enemies,  and  them 
that  seek  evil  to  my  lord,  be  as  Nabal.     And  now  this  27 
present  which  thy  servant  hath  brought  unto  my 
lord,  let  it  be  given  unto  the  young  men  that  follow 
my  lord.     Forgive,  I  pray  thee,  the  trespass  of  thy  28 
handmaid:    for  the  Lord   will  certainly  make  my 
lord  a  sure  house,  because  my  lord  fighteth  the  battles 
of  the  Lord;   and  evil  shall  not  be  found  in  thee  all 
thy  days.     And  though  man  be  risen  up  to  pursue  29 
thee  and  to  seek  thy  soul,  yet  the  soul  of  my  lord  shall 

^Oi  the  living  be  bound  in  the  bundle  of  ^life  with  the  Lord  thy 
God;  and  the  souls  of  thine  enemies,  them  shall  he 
sling  out,  as  from  the  hollow  of  a  sling.  And  it  shall  30 
come  to  pass,  when  the  Lord  shall  have  done  to  my 
lord  according  to  all  the  good  that  he  hath  spoken 
concerning  thee,  and  shall  have  appointed  thee  prince 
over  Israel,  that  this  shall  be  no  grief  unto  thee,  nor  31 
offence  of  heart  unto  my  lord,  either  that  thou  hast 

Let  them  become  equally  reckless,  and  so  expose  themselves  to 
destruction.  Vs.  28,  "make  my  lord  a  sure  house":  a  prediction 
of  David's  future  success,  because  he  fights  the  battles  of  Jehovah. 
"Bound  in  the  bundle  of  life":  David's  life  is  too  valuable  to  be 
lost.  Like  a  precious  treasure,  tied  up  in  a  bundle  as  a  family 
possession,  it  shall  be  safeguarded,  in  contrast  with  the  life  of  his 
foes,  which  God  would  cast  away  like  a  stone  from  a  sling.  Vs. 
31,  "this  shall  be  no  grief  unto  thee":  When  David  has  achieved 
success,  he  will  be  thankful  that  he  did  not  avenge  Nabal's  insult 


David    and    Abigail  247 

shed  blood  without  cause,  or  that  my  lord  hath 
avenged  himself.  And  when  the  Lord  shall  have 
dealt  well  with  my  lord,  then  remember  thy  hand- 
maid. 

32  And  David  said  to  Abigail,  Blessed  be  the  Lord, 
the  God  of  Israel,  who  sent  thee  this  day  to  meet  me: 

33  and  blessed  be  thy  discretion,  and  blessed  be  thou, 
that  hast  kept  me  this  day  from  bloodguiltiness,  and 

34  from  avenging  myself  with  mine  own  hand.  For  in 
very  deed,  as  the  Lord,  the  God  of  Israel,  liveth,  who 
hath  withholden  me  from  hurting  thee,  except  thou 
hadst  hasted  and  come  to  meet  me,  surely  there  had 
not  been  left  unto  Nabal  by  the  morning  light  so 

35  much  as  one  man-child.  So  David  received  of  her 
hand  that  which  she  had  brought  him:  and  he  said 
unto  her.  Go  up  in  peace  to  thy  house;  see,  I  have 
hearkened  to  thy  voice,  and  have  accepted  thy 
person. 

36  And  Abigail  came  to  Nabal;  and,  behold,  he  held 
a  feast  in  his  house,  like  the  feast  of  a  king;  and 
Nabal's  heart  was  merry  within  him,  for  he  was  very 
drunken:    wherefore  she  told  him  nothing,  less  or 


with  blood.  He  ought  to  thank  Abigail  for  holding  back  his  arm 
from  violence.  Vs.  32,  "who  hath  sent  thee":  David  saw  the 
providential  nature  of  Abigail's  visit  to  him,  and  was  grateful. 
Otherwise  the  whole  household  of  Nabal  would  have  perished. 
Vs.  35,  "I  have  hearkened":  He  accepted  both  her  gift  and  her 
counsel,  and  was  thankful  for  them.  Vs.  36,  "very  drunken": 
Nabal,  in  his  drunken  revel,  was  in  no  condition  to  be  told  the 


248  Samuel 

more,  until  the  morning  light.     And  it  came  to  pass  37 
in   the  morning,  when  the  wine  was  gone  out  of 
Nabal,  that  his  wife  told  him  these  things,  and  his 
heart  died  within  him,  and  he  became  as  a  stone. 
And  it  came  to  pass  about  ten  days  after,  that  the  38 
Lord  smote  Nabal,  so  that  he  died. 

And  when  David  heard  that  Nabal  was  dead,  he  39 
said.  Blessed  be  the   Lord,  that  hath  pleaded  the 
cause  of  my  reproach  from  the  hand  of  Nabal,  and 
hath  kept  back  his  servant  from  evil:   and  the  evil- 
doing  of  Nabal  hath  the  Lord   returned  upon  his 
own  head.     And  David  sent  and  spake  concerning 
Abigail,  to  take  her  to  him  to  wife.     And  when  the  40 
servants  of  David  were  come  to  Abigail  to  Carmel 
they  spake  unto  her,  saying,  David  hath  sent  us  unto 
thee,  to  take  thee  to  him  to  wife.     And  she  arose,  and  41 
bowed  herself  with  her  face  to  the  earth,  and  said. 
Behold,  thy  handmaid  is  a  servant  to  wash  the  feet 

events  of  the  day,  and  his  narrow  escape  from  death.  Vs.  37, 
"his  heart  died":  The  overwhelming  news  of  his  peril,  and  the 
safety  he  owed  to  his  wife's  discretion,  proved  too  much  for  him. 
He  sank  in  a  spasm  of  terror,  or  perhaps  suffered  a  stroke  of 
paralysis.  Vs.  38,  "the  Lord  smote  Nabal":  His  death  soon 
after,  perhaps  from  a  second  stroke,  was  understood  to  be  a  divine 
judgment  upon  him.  .  Vs.  39,  "Blessed  be  the  Lord":  David 
saw  in  Nabal's  death  both  the  punishment  of  the  reckless  farmer's 
conduct,  and  the  higher  meaning  in  the  events  which  withheld 
him  from  an  act  of  vengeance,  which  would  have  left  tribal  wounds 
not  easily  healed.  Vs.  40,  "David  hath  sent  us":  It  was  natural 
that  David  should  wish  to  marry  so  attractive  and  discreet  a 
woman.     Vs.  41,  "thy  handmaid  is  a  servant":    A  modest  way 


David    and    Abigail  249 

42  of  the  servants  of  my  lord.  And  Abigail  hasted 
and  arose,  and  rode  upon  an  ass,  with  five  damsels  of 
hers  that  followed  her;  and  she  went  after  the  mes- 
sengers of  David,  and  became  his  wife. 

43  David  also  took  Ahinoam  of  Jezreel;  and  they  be- 

44  came  both  of  them  his  wives.  Now  Saul  had  given 
Michal  his  daughter,  David's  wife,  to  Palti  the  son 
of  Laish,  who  was  of  Gallim. 

of  disclaiming  for  herself  any  right,  save  that  of  obeying  David's 
will.  She  came  to  him,  bringing  five  maids  as  her  servants. 
Vs.  43,  "Ahinoam  of  Jezreel":  Polygamy  was  a  common  practice 
of  the  time.  Jezreel  was  a  town  in  Judah  near  Carmel  and  Ziph 
(Josh.  15:56).  Vs.  44,  "Saul  had  given  Michal":  The  king  con- 
strued David's  flight  as  a  sundering  of  all  ties  that  bound  them. 
So  he  gave  his  daughter,  David's  wife,  to  another  man.  David 
later  reclaimed  her  for  himself  (II  Sam.  3:12-16). 

QUESTIONS 
(i)  Read  over  the  text  carefully,  in  close  connection  with 
the  text  of  Section  LIII,  where  the  story  begins.  Consult  the 
map  for  the  locality,  and  the  dictionary  for  any  names  you  do 
not  understand.  Study  the  notes  to  make  sure  you  have  the 
meaning  of  the  dififerent  verses.  (2)*  What  incidents  led  up 
to  the  meeting  of  David  and  Abigail  ?  (3)  Was  there  any 
reason  why  the  woman  should  take  the  blame  for  her  hus- 
band's foolish  conduct  ?  (4)  Do  you  think  she  really  despised 
Nabal  as  much  as  her  words  imply,  or  was  she  trying  to  secure 
David's  favor?  (5)  How  many  good  results  of  Abigail's 
intercession  with  David  can  you  name?  (6)  Was  it  not  a 
rather  difficult  and  dangerous  matter  to  interfere  with  David's 
purpose  ?  Do  you  think  it  is  ever  easy  to  play  the  part  of  a 
peacemaker?  What  did  Jesus  say  of  the  peacemakers 
(Matt.  5:9)?   Is  it  one's  right  and  duty  to  interpose  in  any  and 


250  Samuel 

every  quarrel  where  there  is  a  reasonable  hope  of  effecting 
peace  ?  (7)  How  did  Abigail  regard  David;  as  a  dangerous  man 
who  must  be  placated  ?  as  a  celebrated  warrior  who  would  come 
to  future  success  ?  or  as  the  champion  of  God,  a  defender  of 
the  right  ?  (8)*  How  did  she  describe  the  value  of  David's 
life  to  his  people?  (9)  How  did  David  receive  the  interces- 
sion of  Abigail  ?  Was  he  glad  she  came,  or  would  he  have 
preferred  to  go  on  and  take  vengeance  on  Nabal  ?  (10)  How 
would  you  describe  David's  final  attitude  toward  Nabal,  that 
of  generous  forbearance  or  of  contempt?  Which  would  be 
the  nobler  attitude?  Do  you  think  any  truly  good  and 
generous  nature  can  ever  feel  contempt  or  scorn  of  any  other 
person  ?  (11)*  What  effect  did  Abigail's  news  have  on  Nabal  ? 
Do  you  think  his  collapse  was  due  to  anger,  terror,  shame,  or 
some  physical  cause  ?  How  was  it  interpreted  by  those  about 
him  and  by  David?  In  what  manner  do  men's  habits  and 
dispositions  bring  physical  effects,  good  or  evil,  upon  them? 
(12)*  What  is  the  climax  of  the  story?  What  qualities  in 
Abigail  made  David  wish  to  marry  her?  (13)  According  to 
the  ideas  of  that  age,  was  it  wrong  for  David  to  marry  Abigail 
when  he  was  already  the  husband  of  Michal  ?  Was  it  right 
for  him  to  marry  Ahinoam  ?  What  does  the  change  in  such 
ideas  since  that  age  prove  regarding  the  growth  of  ethical 
ideals  ? 


SECTION  LV 

DAVID  SPARES  SAUL'S  LIFE,  I  SAM.  26:1-25 

26     And  the  Ziphites  came  unto  Saul  to  Gibeah,  saying, 

Doth  not  David  hide  himself  in  the  hill  of  Hachilah, 

2  which  is  before  nhe  desert  ?     Then  Saul  arose  and 

went  down  to  the  wilderness  of  Ziph,  having  three 

EXPLANATORY  NOTES 
This  section  recounts  an  act  of  generosity  on  David's  part  in 
his  refusal  to  harm  Saul  when  the  latter  was  in  his  power.  It  is 
from  the  early  Judean  story  of  David's  life.  In  many  respects  it  is 
so  similar  to  the  narrative  of  Saul's  escape  from  injury  at  David's 
hands  in  chap.  24  (Section  LII)  that  it  may  well  be  regarded  as 
a  variant  of  the  same  story.  In  both  accounts  Saul's  informants 
are  the  Ziphites  (cf.  23: 19  with  26:  i);  the  locality  is  the  same;  in 
both  David  refuses  to  harm  the  king  because  he  is  the  anointed 
of  God;  and  the  conversations  between  David  and  Saul  are  much 
alike.  The  differences  in  details  are  probably  due  to  local  color- 
ing in  the  transmission  of  the  stories.  The  present  section  prob- 
ably embodies  the  older  of  the  two  accounts.  It  apparently  follows 
chap.  23 : 1-14  (Section  XLIX,  the  story  of  David  at  Keilah),  which 
is  itself  the  parallel  of  23:19-29  (Section  LI,  David's  pursuit 
by  Saul  in  the  wilderness  of  Maon).  The  purpose  of  the  story  is 
to  celebrate  David's  magnanimity  to  his  enemy,  and  his  reverence 
for  the  person  of  the  king.  Vs.  i,  "Doth  not  David  hide?": 
The  verse  is  almost  a  repetition  of  23 :  19.  The  people  of  Ziphf 
visit  Saul  at  his  home  in  Gibeahf  to  inform  him  of  David's  place 
of  concealment  in  their  vicinity.  The  desert  ("  Jeshimon"  in  the 
margin)  is  the  eastern  and  rocky  part  of  Judah,  facing  the  Dead 
Sea.  Hachilah  was  probably  some  hill  in  the  highlands,  overlook- 
ing the  abrupt  descent  to  the  sea.  s.  2,  "three  thousand  men": 
The  same  number  is  mentioned  in  the  other  account  (24:2).     Vs. 

251 


252  Samuel 

thousand  chosen  men  of  Israel  with  him,  to  seek 
David  in  the  wilderness  of  Ziph.  And  Saul  encamped  3 

'  Or,  Jeshimon  in  the  hill  of  Hachilah,  which  is  before  nhe  desert, 
by  the  way.  But  David  abode  in  the  wilderness, 
and  he  saw  that  Saul  came  after  him  into  the  wilder- 
ness.    David  therefore  sent  out  spies,  and  under-  4 

'  hi' '" "  "^     stood  that   Saul  was  come  ^of  a  certainty.     And  5 
David  arose,  and  came  to  the  place  where  Saul  had 
encamped;   and  David  beheld  the  place  where  Saul 
lay,  and  Abner  the  son  of  Ner,  the  captain  of  his  host : 

♦  Or,  barricade  and  Saul  lay  within  the  '♦place  of  the  wagons,  and  the 
people  were  encamped  round  about  him. 

Then  answered  David  and  said  to  Ahimelech  the  6 
Hittite,  and  to  Abishai  the  son  of  Zeruiah,  brother 
to  Joab,  saying,  Who  will  go  down  with  me  to  Saul 
to  the  camp?  And  Abishai  said,  I  will  go  down 
with  thee.  So  David  and  Abishai  came  to  the  people  7 
by  night :  and,  behold,  Saul  lay  sleeping  within  the 
3place  of  the  wagons,  with  his  spear  stuck  in  the 


4,  "sent  out  spies":  to  learn  the  size  of  Saul's  forces,  and  the  route 
they  were  taking.  Vs.  5,  "where  Saul  had  encamped":  Saul  had 
brought  his  general  Abnerf  and  had  presumably  made  his  camp 
secure  against  attack.  The  camp  animals  and  heavy  baggage 
were  placed  in  a  circle,  within  which  the  king  and  his  soldiers  were 
fairly  safe.  The  margin,  " barricade, "  is  much  better  than  "place 
of  the  wagons. "  In  so  rough  a  country  no  wheeled  vehicle  could 
have  been  used.  Vs.  6,  "Ahimelech  ....  and  Abishai "f:  Of 
the  first  we  know  nothing  further.  He  was  probably  one  of 
David's  soldiers  of  Hittite  birth,  like  Uriah  (II  Sam.  23:39). 
Abishai  was  David's  nephew,  a  fearless  warrior.     Vs.  7,  "Saul 


David    Spares    Saul's    Life    253 

ground  at  his  head;   and  Abner  and  the  people  lay 

8  round  about  him.  Then  said  Abishai  to  David, 
God  hath  delivered  up  thine  enemy  into  thy  hand 
this  day:  now  therefore  let  me  smite  him,  I  pray 
thee,  with  the  spear  to  the  earth  at  one  stroke,  and  I 

9  will  not  smite  him  the  second  time.  And  David 
said  to  Abishai,  Destroy  him  not;  for  who  can  put 
forth  his  hand  against  the  Lord's  anointed,  and  be 

10  guiltless  ?     And   David  said,   As  the   Lord   liveth, 

the  Lord  will  smite  him;    ^or  his  day  shall  come  to  sor,  either 

11  die;  or  he  shall  go  down  into  battle,  and  perish.  The 
Lord  forbid  that  I  should  put  forth  my  hand  against 
the  Lord's  anointed:  but  now  take,  I  pray  thee,  the 
spear  that  is  at  his  head,  and  the  cruse  of  water,  and 

12  let  us  go.     So  David  took  the  spear  and  the  cruse  of 
water  from  Saul's  head;   and  they  gat  them  away: 
and  no  man  saw  it,  nor  knew  it,  neither  did  any 
awake;  for  they  were  all  asleep,  because  a  deep  sleep 
from  the  Lord  was  fallen  upon  them. 


lay  sleeping":  The  two  men  made  their  way  unhindered  to  the 
side  of  the  sleeping  king.  Vs.  9,  "Destroy  him  not":  Abishai  was 
impatient  to  end  all  their  troubles  by  a  single  thrust  of  the  king's 
own  spear.  David  would  not  consent.  The  person  of  the  Lord's 
anointed  was  sacred  to  him  (cf.  24:6).  Vs.  10,  "the  Lord  shall 
smite  him":  In  some  way  or  other  God  would  deal  with  Saul, 
either  by  sudden  death  or  by  disease  or  in  battle;  but  David  would 
not  interfere.  Vs.  12,  "spear  and  the  cruse":  David  wanted  to 
take  these  as  proofs  that  he  had  actually  had  Saul  in  his  power. 
When  they  had  pulled  the  spear  out  of  the  ground  and  taken  up 
the  water  iar.  they  hurried  away,  for  they  were  in  great  peril. 


254  Samuel 

Then  David  went  over  to  the  other  side,  and  stood  13 
on  the  top  of  the  mountain  afar  off;    a  great  space 
being  between  them;  and  David  cried  to  the  people,  14 
and  to  Abner  the  son  of  Ner,  saying,  Answerest  thou 
not,  Abner  ?     Then  Abner  answered  and  said.  Who 
art  thou  that  criest  to  the  king  ?     And  David  said  to  15 
Abner,  Art  not  thou  a  vaHant  man  ?  and  who  is  like 
to  thee  in  Israel  ?     wherefore  then  hast  thou  not  kept 
watch  over  thy  lord  the  king  ?   for  there  came  one 
of  the  people  in  to  destroy  the  king  thy  lord.     This  16 
thing  is  not  good  that  thou  hast  done.     As  the  Lord 
liveth,  ye  are  worthy  to  die,  because  ye  have  not  kept 
watch  over  your  lord,  the  Lord's  anointed.     And 
now  see  where  the  king's  spear  is,  and  the  cruse  of 
water  that  was  at  his  head. 

And  Saul  knew  David's  voice,  and  said,  Is  this  17 
thy  voice,  my  son  David?     And  David  said,  It  is 
my  voice,  my  lord,  O  king.     And  he  said.  Wherefore  18 
doth  my  lord  pursue  after  his  servant  ?  for  what  have 


Vs.  14,  "David  cried  to  the  people":  From  a  safe  distance  he 
taunted  Saul's  general,  Abner,  and  his  men  with  their  carelessness 
in  leaving  the  king  unprotected.  The  distances  at  which  men 
talk  to  each  other  in  Palestine,  especially  from  one  hill  to  another, 
are  remarkable.  Vs.  16,  "ye  are  worthy  to  die":  The  spear  and 
water  jar  were  proofs  of  the  truth  of  what  he  said.  In  lands  where 
the  king  has  supreme  power,  the  chief  officer  of  the  court  is  often 
held  responsible  with  his  life  for  the  safety  of  the  monarch.  It  is  so 
in  Turkey  today.  Vs.  17,  "my  son  David":  Something  of  Saul's 
former  affection  for  David  returned  at  this  proof  of  the  latter's  gen- 
erosity. Vs.  19,  "let  him  accept  an  oflfering":  If  God  has  moved  Saul 


David    Spares    Saul's    Life    255 

19  I  done  ?  or  what  evil  is  in  my  hand  ?  Now  therefore, 
I  pray  thee,  let  my  lord  the  king  hear  the  words  of 
his  servant.  If  it  be  the  Lord  that  hath  stirred  thee 
up  against  me,  let  him  accept  an  offering:  but  if  it  be 
the  children  of  men,  cursed  be  they  before  the  Lord; 
for  they  have  driven  me  out  this  day  that  I  should 
^not  cleave  unto  the  inheritance  of  the  Lord,  saying, 

20  Go,  serve  other  gods.  Now  therefore,  let  not  my 
blood  fall  to  the  earth  away  from  the  presence  of  the 
Lord :  for  the  king  of  Israel  is  come  out  to  seek  a  flea, 
as  when  one  doth  hunt  a  partridge  in  the  mountains. 

2T  Then  said  Saul,  I  have  sinned:  return,  my  son 
David;  for  I  will  no  more  do  thee  harm,  because  my 
life  was  precious  in  thine  eyes  this  day:  behold,  I 
have  played  the  fool,  and  have  erred  exceedingly. 

22  And  David  answered  and  said.  Behold  the  spear,  O 
king !   let  then  one  of  the  young  men  come  over  and 

against  David,  it  must  be  because  he  is  angry  with  him;  in  that 
case  David  will  make  an  offering  to  atone  for  his  sin,  whatever  it 
is.  But  if  men  have  prejudiced  Saul  against  David,  then  his 
curse  is  upon  them.  " Go,  serve  other  gods":  The  common  belief 
of  the  times,  which  David  seems  to  share,  was  that  each  land  had 
its  own  god.  As  David  had  been  driven  out  of  his  own  land,  it 
was  the  apparent  purpose  of  his  enemies  to  deprive  him  of  Jeho- 
vah's protection.  Vs.  20,  "let  not  my  blood  fall":  He  implores 
Saul  not  to  drive  him  from  the  land,  where  Jehovah  his  God  will 
be  unable  to  avenge  him  in  case  of  his  death.  "A  flea  ....  a 
partridge":  language  sinyilar  to  that  in  24:14.  Another  and 
.  perhaps  better  reading  is,  "the  king  of  Israel  is  come  out  to  seek 
my  life,  as  the  eagle  hunts  the  partridge  on  the  mountains."  Vs. 
21,  "I  have  played  the  fool":  Saul  confesses  his  fault,  and  invites 


256  Samuel 

fetch  it.     And  the  Lord  will  render  to  every  man  his  23 
righteousness   and   his   faithfulness;    forasmuch   as 
the  Lord  delivered  thee  into  my  hand  to-day,  and  I 
would  not  put  forth  my  hand  against  the  Lord's 
anointed.     And,  behold,  as  thy  life  was  much  set  by  24 
this  day  in  mine  eyes,  so  let  my  life  be  much  set  by 
in  the  eyes  of  the  Lord,  and  let  him  deliver  me  out 
of  all  tribulation.     Then  Saul  said  to  David,  Blessed  25 
be  thou,  my  son  David:  thou  shalt  both  do  mightily, 
and  shalt  surely  prevail.     So  David  went  his  way, 
and  Saul  returned  to  his  place. 

David  to  return,  either  to  the  court  or  to  the  encampment  from 
which  he  just  took  the  spear  and  cruse.  Vs.  25,  "David  went  his 
way":  He  said  nothing  in  answer  to  Saul's  invitation.  He 
contented  himself  with  pointing  out  his  own  conduct  toward  the 
king,  and  they  separated.  The  object  of  the  narrative  is  of  course 
to  show  David's  generous  treatment  of  Saul. 

QUESTIONS 
(i)  Read  over  the  lesson  carefully,  and  also  Section  LII, 
and  see  if  you  think  they  are  different  accounts  of  the  same 
incident.  What  points  of  resemblance  do  they  have?  In 
what  do  they  differ  ?  (2)  What  scouting  duty  did  David  take 
upon  himself  alone  ?  (3)*  How  was  the  camp  of  Saul  arranged  ? 
(4)  What  companion  did  David  take  on  his  second  visit  to  the 
camp  of  Saul  ?  (5)  What  did  Abishai  want  to  do  ?  Would 
not  such  an  act  have  been  natural  in  the  circumstances  ?  (6) 
What  motives  kept  David  from  consenting  to  Saul's  death? 
Do  you  think  it  was  David's  kindness  or  his  prudence  that 
withheld  him  from  killing  the  king?  (7)*  How  did  David 
make  certain  that  the  king  should  know  his  narrow  escape? 
(8)  What  duty  did  Abner  owe  to  Saul?     How  had  he  dis- 


David    Spares    Saul's    Life    257 

charged  it  ?  Was  David  right  in  saying  that  Abner  ought  to 
be  put  to  death  for  sleeping  when  the  king  was  in  peril  ?  What 
is  the  usual  punishment  for  a  sentinel  or  guard  who  sleeps  at 
his  post  ?  (9)*  What  instances  are  there  in  our  own  day  in 
which  human  lives,  and  public  welfare,  depend  on  the  sleep- 
less vigilance  and  care  of  watchers  and  workers  ?  Would  you 
say  that  our  daily  safety  and  ability  to  live  and  work  comfort- 
ably depend  upon  the  carefulness  and  punctuality  of  many 
people  we  never  see  ?  Do  you  think  we  owe  anything  to  them  ? 
(10)  How  was  Saul  affected  when  he  knew  what  David  had 
done?  Was  this  a  case  of  "heaping  coals  of  fire"  on  the 
enemy's  head  (Rom.  12:20)?  (11)  What  did  David  seem 
to  fear  most  in  being  driven  from  his  land  ?  Was  he  a  patriot 
in  the  modern  sense  of  the  term  ?  What  is  a  patriot  ?  How 
can  patriotism  best  be  shown  by  the  average  man?  (12) 
*Would  you  call  this  meeting  of  Saul  and  David  a  reconcilia- 
tion ?  Why  did  not  David  accept  Saul's  invitation  to  return 
to  him  ?    What  is  the  purpose  of  the  entire  narrative  ? 


SECTION  LVI 

DAVID   AMONG  THE   PHILISTINES,    I   SAM. 
27: I — 28: 2 

And  David  said  in  his  heart,  I  shall  now  perish  27 
one  day  by  the  hand  of  Saul :  there  is  nothing  better 
for  me  than  that  I  should  escape  into  the  land  of  the 
Philistines;  and  Saul  will  despair  of  me,  to  seek  me 
any  more  in  all  the  borders  of  Israel :  so  shall  I  escape 
out  of  his  hand.  And  David  arose,  and  passed  over,  2 
he  and  the  six  hundred  men  that  were  with  him, 
unto  Achish  the  son  of  Maoch,  king  of  Gath.     And  3 

EXPLANATORY  NOTES 
In  spite  of  the  apparent  change  in  Saul's  attitude  toward  David 
recorded  in  the  last  section,  David  seems  to  have  despaired  of  any 
safety  in  the  land  of  Israel.  He  determines  therefore  to  offer 
himself  and  his  men  to  the  king  of  Gath  as  a  vassal,  thus  securing 
his  protection,  and  in  return  giving  him  his  aid  in  war.  The 
section  is  from  the  early  Judean  narrative  of  David's  life.  It  will 
be  remembered  that  in  21:10-15  (Section  XLVI)  there  is  given 
one  of  the  popular  stories  regarding  his  flight  to  the  court  of  King 
Achish.  It  is  probable  that  the  present  section  is  the  original 
account  in  its  proper  place,  and  that  the  other  is  a  distorted  variant, 
inserted  out  of  its  chronological  order.  It  is  hardly  likely  that 
David  would  again  visit  a  court  from  which  he  had  departed 
under  such  humiliating  conditions  as  set  forth  in  21:15 — 22:1a. 
Vs.  I,  "Saul  will  despair":  will  see  that  it  is  useless  to  pursue 
further.  Vs.  2,  "king  of  Gath"t:  the  nearest  of  the  Philistine 
cities.  Vs.  3,  "every  man  with  his  household":  David  brought 
his  company  of  outlaws  and  soldiers  with  him,  and  they  were 
quartered  with  their  families  in  Gath.  They  would  be  of  great 
assistance  to  the  king,  who  had  to  wage  constant  warfare  with  the 
258 


Among    the    Philistines      259 

David  dwelt  with  Achish  at  Gath,  he  and  his  men, 
every  man  with  his  household,  even  David  with  his 
two  wives,  Ahinoam  the  Jezreelitess,  and  Abigail 

4  the  Carmelitess,  NabaPs  wife.  And  it  was  told 
Saul  that  David  was  fled  to  Gath:  and  he  sought  no 
more  again  for  him. 

5  And  David  said  unto  Achish,  If  now  I  have  found 
favor  in  thine  eyes,  let  them  give  me  a  place  in  one 

of  the  cities  in  the  ^country,  that  I  may  dwell  there:  ^Heh.  field 
for  why  should  thy  servant  dwell  in  the  royal  city 

6  with  thee ?  Then  Achish  gave  him  Ziklag  that  day: 
wherefore  Ziklag  pertaineth  unto  the  kings  of  Judah 

7  unto  this  day.  And  the  number  of  the  days  that 
David  dwelt  in  the  ^country  of  the  Philistines  was  a 
full  year  and  four  months. 

8  And  David  and  his  men  went  up,  and  made  a  raid 


Bedouin.  Vs  4,  "he  sought  no  more":  Saul  was  convinced  by 
David's  departure  to  the  Philistines  that  nothing  more  need  be 
feared  from  him,  since  he  had  apparently  given  up  all  thought  of 
seeking  to  be  king.  Vs.  5,  "give  me  a  place " :  David's  request  for 
a  town  for  himself  and  his  men  probably  grew  out  of  his  dislike 
of  too  close  relations  with  the  Philistines;  his  wish  for  greater 
freedom  of  action;  and  his  desire  to  keep  his  men  together  and  in 
training  for  what  might  be  before  him.  Vs.  6,  "gave  him  Zik- 
lag "f:  This  town,  on  the  border  of  Philistia,  Judah,  and  the 
desert,  would  give  David  the  freedom  he  sought,  and  at  the  same 
time,  his  location  there  would  be  a  protection  to  Philistia  against 
the  raids  of  the  Bedouin.  "Unto  this  day":  in  the  days  of  the 
writer,  or  perhaps  a  later  editor.  The  language  implies  that  the 
town  but  for  this  incident,  would  have  belonged  to  Philistia 
(or  perhaps  to  the  northern  kingdom  of  Israel,  as  did  Beersheba). 
Vs.  8  "made  a  raid":    The  Hebrew  indicates  that  this  was  not  a 


26o  Samuel 

upon   the   Geshurites,   and   the   Girzites,   and   the 
Amalekites;   for  those  nations  were  the  inhabitants 
'rdem'"^        of  the  land,  who  were  'of  old,  as  thou  goest  to  Shur, 
even  unto  the  land  of  Egypt.     And  David  smote  the  9 
land,  and  saved  neither  man  nor  woman  alive,  and 
took  away  the  sheep,  and  the  oxen,  and  the  asses,  and 
the  camels,  and  the  apparel;   and  he  returned,  and 
came  to  Achish.     And  Achish  said,  Against  whom  10 
have  ye  made  a  raid  to-day?    And  David  said, 
Against  the  South  of  Judah,  and  against  the  South 
of  the  Jerahmeelites,  and  against  the  South  of  the 
Kenites.     And  David  saved  neither  man  nor  woman  n 
alive,  to  bring  them  to  Gath,  saying,  Lest  they  should 

single  action,  but  customary,  habitual.  David  used  to  ravage  the 
villages  of  the  Canaanites  and  Bedouin,  and  bring  the  spoil  back 
to  Gath.  It  will  be  noticed  that  vss.  8-12  imply  that  he  was  still 
living  in  Gath.  Probably  they  should  come  before  vs.  5.  "Ge- 
shurites ....  Girzitesf  ....  Amalekites  "f:  These  were  the 
non-Hebrew  and  non-Philistine  tribes  on  whose  territory  the 
raids  were  made.  As  the  location  of  the  Geshurites  was  east  of 
the  Jordan  (Deut.  3:14;  Josh,  13:11)  and  therefore  far  away, 
it  is  probable  that  the  reading  should  be  simply  "Girzites  and 
Amalekites. "  These  were  Canaanites  and  Bedouin  in  the  vicinity. 
They  were  the  people  David  used  to  harass.  "Who  were  of 
old":  This  reading  gives  little  meaning.  Probably  "from  Telem"t 
should  be  read  instead  (see  margin).  This  was  one  of  the  far 
southern  sites  of  Judah,  on  the  way  to  the  desert  and  to  Egypt. 
Vs.  10,  "Against  the  South  of  Judah":  The  Negeb  or  "South" 
was  the  entire  district  lying  south  of  the  Hebrew  frontier.  When 
David  made  his  reports  to  Achish  he  would  give  him  to  under- 
stand that  he  had  raided  the  region  of  Judah,  his  own  tribe  This 
would  be  sure  to  sever  all  bonds  between  David  and  the  Hebrews, 
and  make  him  a  certain  and  trusted  friend  of  the  Philistines. 


Among    the    Philistines      261 

tell  of  us,  saying,  So  did  David,  and  so  hath  been  his 
manner  all  the  while  he  hath  dwelt  in  the  ^country  j  Heb.  ftdj 

12  of  the  Philistines.  And  Achish  believed  David,  say- 
ing. He  hath  made  his  people  Israel  utterly  to  abhor 
him;  therefore  he  shall  be  my  servant  for  ever. 

28  And  it  came  to  pass  in  those  days,  that  the  Philis- 
tines gathered  their  ^hosts  together  for  warfare,  to  *}ieh.  camps 
fight  with  Israel.  And  Achish  said  unto  David, 
Know  thou  assuredly,  that  thou  shalt  go  out  with 
2  me  in  the  host,  thou  and  thy  men.  And  David  said 
to  Achish,  Therefore  thou  shalt  know  what  thy  serv- 
ant will  do.  And  Achish  said  to  David,  Therefore 
will  I  make  thee  keeper  of  my  head  for  ever. 

David  wished  to  give  this  impression  to  Achish,  that  he  might  not 
suspect  his  loyalty.  "  Jerahmeelites  ....  Kenites":  Two 
tribes  in  the  south,  or  Negeb,  who  were  friendly  to  the  Hebrews, 
and  to  whom  David  actually  sent  presents  from  the  spoil  of  his 
campaign  against  the  Amalekites  (30:  29).  Vs.  11,  "saved  neither 
man  nor  woman":  His  method  was  to  exterminate  completely  the 
population  of  the  raided  district,  so  that  no  report  should  reach 
Achish  but  his  own.  Vs.  12,  "utterly  to  abhor  him":  Achish 
took  David's  reports  as  quite  true,  and  was  pleased,  because  he 
thought  there  could  be  no  return  to  the  Hebrews  on  David's  part 
after  the  injuries  he  had  done  them.  In  fact,  however,  David  had 
been  careful  to  avoid  all  unfriendly  acts  toward  Judah  or  any  of 
its  friendly  clans.  Vs.  i,  "thou  shalt  go  out  with  me":  Achish 
felt  that  now  David  could  be  trusted  to  fight  in  the  Philistine  army 
against  Saul  and  the  Hebrews.  Vs.  2,  "thou  shalt  know":  This 
reply  was  meant  to  assure  Achish  that  David  welcomed  the  occa- 
sion to  fight  against  his  former  countrymen.  In  reality,  David 
had  no  intention  of  doing  so,  and  must  have  been  placed  in  a  most 
awkward  position  by  this  summons.  Had  he  taken  part  in  the 
war  against  Saul,  it  would  have  ruined  forever  his  hopes  of  being 


262  Samuel 

king  of  Israel.  But  he  put  on  a  bold  front,  and  pretended  to  be 
greatly  elated  at  the  opportunity.  "Keeper  of  my  head":  The 
king  of  Gath,  pleased  at  David's  ready  pledge  to  do  great  things 
in  the  campaign^  promises  him  that  if  he  fulfils  his  word,  he  shall 
be  made  his  own  chief  oflEicer,  captain  of  his  body-guard.  Prob- 
ably all  this  time  David  was  perplexed  to  know  how  he  should 
extricate  himself  from  his  dilemma.  It  was  necessary  for  him  to 
avoid  going  on  this  campaign  against  his  own  people,  but  how  he 
did  not  know.  Fortune  favored  him  beyond  his  expectations,  as 
we  shall  see. 

QUESTIONS 
(i)  Read  over  the  lesson  with  care  to  get  its  meaning  firmly 
in  mind.  Study  the  notes,  in  order  to  understand  that  which 
the  text  does  not  explain,  and  look  up  strange  words  in  the 
dictionary,  and  places  on  the  map.  (2)*  What  were  David's 
reasons  for  leaving  Judah  and  going  to  Philistia?  How  do 
you  reconcile  this  action  with  Saul's  apparent  friendliness  in 
26:17-25  (Section  LV)  ?  Do  you  think  he  had  reason  to 
suspect  Saul's  sincerity?  (3)  To  what  place  did  David  go? 
Why  to  that  city  ?  Who  went  with  him  ?  (4)*  How  did  Achish 
receive  him  ?  Of  what  value  were  David  and  his  men  to 
Achish?  (5)  What  effect  did  David's  departure  have  upon 
Saul?  Do  you  think  he  was  pleased  or  otherwise?  Why 
did  Saul  fear  David  ?  Would  his  hostility  be  likely  to  end  if 
he  thought  David  was  no  longer  aspiring  to  be  king?  (6) 
What  reasons  did  David  have  for  wishing  to  have  Achish 
give  him  a  town  for  himself  at  some  distance  from  Gath? 
What  town  was  given  him?  Where  was  it?  (7)*  What 
policy  of  deception  did  David  practice  on  Achish  all  the  time 
he  lived  in  Philistia  ?  Why  did  he  wish  to  represent  himself 
as  hostile  to  Judah  and  its  allied  tribes?  (8)  Do  you  think 
such  deception  justified  by  David's  condition  ?  Would  you 
call  such  lying  "military  strategy,"  or  "diplomatic  representa- 
tion," or  simple  falsehood?  Do  you  think  there  are  some 
kinds  of  lies  which  are  allowable,  and  others  which  are  wholly 


Among    the    Philistines      263 

bad,  or  are  all  *like  evil  ?  (9)  What  was  David's  method  in 
his  raids?  What  could  excuse  the  wholesale  slaughter  of 
defenseless  people  ?  Would  such  conduct  be  excused  in  war 
today?  What  has  made  the  difference  since  David's  time? 
Note  that  it  has  been  one  of  the  most  notable  achievements 
of  Christianity  that  it  has  modified  the  horrors  of  war,  and 
seeks  constantly  to  banish  war  itself.  (10)*  What  was  David's 
dilemma  when  Achish  summoned  him  to  the  campaign  against 
Saul  ?  Why  could  he  not  tell  him  frankly  the  reasons  why  he 
could  not  fight  against  the  Hebrews  ?  What  would  have  been 
the  result  if  he  had  actually  taken  part  against  them  ?  Must 
not  David  have  been  in  extreme  anxiety  over  his  situation  ? 
Would  you  say  that  his  suflFering  and  trouble  was  brought  upon 
himself  by  his  policy  of  deception  ?  Is  this  often  the  case  in 
human  life? 


SECTION  LVII 

SAUL  AND   THE  WOMAN   OF  EN-DOR,    I   SAM. 

28:3-25 

Now  Samuel  was  dead,  and  all  Israel  had  lamented  3 
him,  and  buried  him  in  Ramah,  even  in  his  own  city. 
And  Saul  had  put  away  those  that  had  familiar  spirits, 

EXPLANATORY  NOTES 
In  this  section  there  is  given  what  appears  to  be  one  of  the 
popular  prophetic  stories  of  an  incident  near  the  close  of  Saul's 
life.  In  its  high  esteem  for  Samuel  and  its  censure  passed  upon  Saul 
it  resembles  chap.  15:1-35  (Sections  XXXI,  XXXII),  one  of  the 
Ephraimite  narratives  of  Samuel's  life.  But  it  is  somewhat  more 
sympathetic  in  its  treatment  of  the  unhappy  king  and  is  probably  an 
Independent  tradition.  Saul,  who  has  banished  all  necromancers 
and  spiritists  from  the  realm,  goes  in  his  despair  to  a  medium  at 
En-dor.  At  his  request  she  calls  up  the  spirit  of  Samuel,  who,  how- 
ever, only  adds  to  the  king's  distress  by  announcing  the  fate  of  him- 
self, his  sons,  and  his  kingdom  on  the  morrow.  This  story  may 
be  regarded  either  as  (i)  an  actual  incident,  in  which  the  medium 
practiced  on  the  fears  of  the  king  whom  she  probably  recognized 
from  the  first,  or  (2)  a  popular  tradition,  without  foundation  in 
fact,  but  intended  to  emphasize  Saul's  superstitious  fear,  his  frantic 
resort  to  witchcraft  upon  his  failure  to  receive  answers  from  the 
God  whom  he  had  neglected,  and  his  final  appeal  to  Samuel,  the 
prophet  whose  counsel  he  had  too  long  disregarded.  It  is  probable 
that  both  the  writer  and  the  people  who  handed  down  the  tradition 
accepted  the  story  as  true,  for  an  unenlightened  age  is  quick  to 
put  faith  in  witchcraft  and  other  forms  of  intercourse  with  the 
dead.  Viewed  thus  the  account  is  valuable  chiefly  as  an  illustra- 
tion of  the  ease  with  which  fortune  tellers  and  other  traffickers  in 
the  arts  of  mystery  in  every  age  have  made  dupes  of  the  victims 
of  sorrow,  anxiety,  or  misfortune.  Vs.  3,  "Samuel  was  dead": 
264 


Saul    and    the    Sorceress     265 

4  and  the  wizards,  out  of  the  land.  And  the  Philistines 
gathered  themselves  together,  and  came  and  en- 
camped in  Shunem;    and  Saul  gathered  all  Israel 

5  together,  and  they  encamped  in  Gilboa.  And  when 
Saul  saw  the  host  of  the  Philistines,  he  was  afraid,  and 

6  his  heart  trembled  greatly.  And  when  Saul  inquired 
of  the  Lord,  the  Lord  answered  him  not,  neither  by 

7  dreams,  nor  by  Urim,  nor  by  prophets.  Then  said 
Saul  unto  his  servants,  Seek  me  a  woman  that  hath  a 
familiar  spirit,  that  I  may  go  to  her,  and  inquire  of 
her.  And  his  servants  said  to  him,  Behold,  there  is  a 
woman  that  hath  a  familiar  spirit  at  En-dor. 

This  is  the  statement  of  25:  i,  which  (as  explained  in  Section  LIU) 
was  probably  copied  back  from  this  account.  The  death  of  the 
great  prophet  was  an  untold  loss  to  Israel.  He  was  buried  in 
Ramah,  his  home  city.  The  grave  of  Samuel  is  shown  today  at 
Nebi  Samwil  ("The  Prophet  Samuel")  or  Mizpah,  three  miles 
northwest  of  Jerusalem;  but  the  tradition  is  late  and  worthless. 
"Saul  had  put  away":  Saul's  zeal  in  banishing  diviners,  fortune 
tellers,  and  spiritists  was  probably  due  to  Samuel's  influence  and 
advice  (cf.  15:  23).  The  campaign  of  exclusion  probably  was 
directed  against  the  people  who  practiced  such  things  and  the 
images,  teraphimf,  talismans,  instruments,  and  objects  used  in 
such  superstitious  rites.  Vs.  4,  "Encamped  in  Shunem "f:  a 
town  on  the  slope  of  "Little  Hermon,"  facing  Mt.  Gilboa  across 
the  valley  of  Jezreel  to  the  south.  "  Encamped  in  Gilboa":  the  range 
to  the  east  of  Esdraelon.  Vs.  5,  "he  was  afraid":  Saul  was  no 
coward,  but  the  strength  of  the  enemy,  commanding  the  plain  as 
they  did,  was  enough  to  cause  him  grave  anxiety.  Vs.  6,  "in- 
quired of  the  Lord":  Not  so  much  to  secure  counsel  as  to  learn  the 
issue  of  the  battle.  Dreams,  which  were  regarded  as  tokens  of  the 
divine  will,  Urimf,  the  oracular  instrument  of  priestly  inquiry, 
and  the  revelations  of  the  prophets  were  regarded  as  the  means  of 


266  Samuel 

And   Saul  disguised   himself,   and   put   on  other  8 
raiment,  and  went,  he  and  two  men  with  him,  and 
they  came  to  the  woman  by  night:    and  he  said. 
Divine  unto  me,  I  p'-ay  thee,  by  the  familiar  spirit, 
and  bring  me  up  whomsoever  I  shall  name  unto  thee. 
And  the  woman  said  unto  him.  Behold,  thou  knowest  9 
what  Saul  hath  done,  how  he  hath  cut  off  those  that 
have  familiar  spirits,  and  the  wizards,  out  of  the  land : 
wherefore  then  layest  thou  a  snare  for  my  life,  to 
cause  me  to  die  ?    And  Saul  sware  to  her  by  the  Lord,  10 
^  Or,  guilt        saying,  as  the  Lord  liveth,  there  shall  no  'punish- 

come  upon  thee  •>       <^'  ' ^  ^  a   ^ 

ment  happen  to  thee  for  this  thing.     Then  said  the  n 
woman.  Whom  shall  I  bring  up  unto  thee?    And 
he  said.  Bring  me  up  Samuel.     And  when  the  woman  12 
saw  Samuel,  she  cried  with  a  loud  voice;   and  the 
woman  spake  to  Saul  saying.  Why  hast  thou  deceived 

learning  the  will  of  God.  In  none  of  these  inquiries  was  Saul  suc- 
cessful. Vs.  7,  "hath  a  familiar  spirit":  a  woman  who  was  a 
medium,  or  possessed  a  charm  or  talisman  that  had  the  power  to 
summon  the  dead.  "At  En-dor  "f:  a  village  some  ten  miles  away, 
on  the  other  or  northern  side  of  "Little  Hermon. "  Vs.  8,  "Divine 
unto  me":  It  is  pathetic  to  think  of  the  king  of  Israel  resorting  to 
a  person  of  this  sort,  whose  life-business  was  the  practice  of 
fraud.  Vs.  9,  "Thou  knowest":  The  woman,  who  probably 
recognized  the  king  at  once  in  spite  of  his  disguise,  sought  to  in- 
crease the  value  of  her  services  by  pretending  to  be  afraid  to  work 
her  spells.  She  alludes  to  the  kmg's  recent  suppression  of  all 
divinersf  as  proof  that  she  can  do  nothing  for  him,  and  that  she 
believes  him  to  be  seeking  to  entrap  her.  Vs.  11,  "Bring  me  up 
Samuel":  Reassured  by  the  king's  oath,  she  is  ready  to  practice 
her  arts.     Vs.  12,  "thou  art  Saul":    It  will  be  noticed  that  Saul 


Saul    and    the    Sorceress     267 

13  me  ?  for  thou  art  Saul.  And  the  king  said  unto  her, 
Be  not  afraid :  for  what  seest  thou  ?    And  the  woman 

said  unto  Saul,  I  see  ^a  god  coming  up  out  of  the  *  or,  gods 

14  earth.  And  he  said  unto  her,  What  form  is  he  of  ? 
And  she  said,  An  old  man  cometh  up;  and  he  is 
covered  with  a  robe.  And  Saul  perceived  that  it  was 
Samuel,  and  he  bowed  with  his  face  to  the  ground, 
and  did  obeisance. 

15  And  Samuel  said  to  Saul,  Why  hast  thou  dis- 
quieted me,  to  bring  me  up  ?  And  Saul  answered,  I 
am  sore  distressed;  for  the  Philistines  make  war 
against  me,  and  God  is  departed  from  me,  and 
answereth  me  no  more,  neither  by  prophets,  nor  by 
dreams:    therefore  I   have  called  thee,   that  thou 

16  mayest  make  known  unto  me  what  I  shall  do.  And 
Samuel  said.  Wherefore  then  dost  thou  ask  of  me, 
seeing  the  Lord  is  departed  from  thee,  and  is  become 

17  thine  adversary  ?  And  the  Lord  hath  done  unto  thee, 
as  he  spake  by  me:  and  the  Lord  hath  rent  the  king- 
dom out  of  thy  hand,  and  given  it  to  thy  neighbor 

saw  nothing,  but  was  told  by  the  medium  that  she  saw  gods,  or 
spirits,  rising  from  the  earth.  The  darkness,  the  king's  anxious 
and  exhausted  condition,  and  his  superstitious  fear,  combined  to 
place  him  in  the  power  of  the  woman.  Vs.  14,  "did  obeisance": 
The  description  of  Samuel  by  the  woman,  to  whom  so  noted  a 
prophet  would  be  a  familiar  figure,  convinced  Saul  that  the  dead 
seer  was  before  him,  and  he  fell  on  his  face  before  the  imaginary 
ghost.  Vs.  15,  "Samuel  said  to  Saul":  The  conversation  was  of 
course  carried  on  by  the  woman.  The  Greek  diviners  used  ven- 
triloquism to  dupe  their  patrons.     Vs.  17,  "as  he  spake  by  me": 


268  Samuel 

even  to  David.  Because  thou  obeyedst  not  the  voice  i8 
of  the  Lord,  and  didst  not  execute  his  fierce  wrath 
upon  Amalek,  therefore  hath  the  Lord  done  this 
thing  unto  thee  this  day.  Moreover  the  Lord  will  19 
deliver  Israel  also  with  thee  into  the  hand  of  the 
Philistines;  and  to-morrow  shalt  thou  and  thy  sons 
be  with  me:  the  Lord  will  deliver  the  host  of  Israel 
also  into  the  hand  of  the  Philistines. 

Then  Saul  fell  straightway  his  full  length  upon  20 
the  earth,  and  was  sore  afraid,  because  of  the  words 
of  Samuel;   and  there  was  no  strength  in  him;    for 
he  had  eaten  no  bread  all  the  day,  nor  all  the  night. 
And  the  woman  came  unto  Saul,  and  saw  that  he  21 
was  sore  troubled,  and  said  unto  him.  Behold,  thy 
handmaid  hath  hearkened  unto  thy  voice,  and  I  have 
put  my  life  in  my  hand,  and  have  hearkened  unto 
thy  words  which  thou  spakest  unto  me.     Now  there-  22 
fore,  I  pray  thee,  hearken  thou  also  unto  the  voice 
of  thy  handmaid,  and  let  me  set  a  morsel  of  bread 
before  thee;  and  eat,  that  thou  mayest  have  strength, 
when  thou  goest  on  thy  way.      But  he  refused,  and  23 

The  reference  is  of  course  to  chap.  15.  Saul's  failure  completely 
to  destroy  the  Amalekites  is  again  made  the  ground  of  his  rejec- 
tion. This  scene  completes  the  denunciation  of  the  former  one. 
Vs.  19,  "thou  and  thy  sons  be  with  me":  in  the  region  of  the  dead. 
Vs.  20,  "Saul  fell  straightway":  The  message  could  not  be  worse. 
Faint  from  fasting  and  his  long  journey,  he  had  no  strength  left. 
Vs.  22,  "let  me  set  a  morsel  of  bread":  The  human  and  sym- 
pathetic side  of  the  woman  was  roused  at  the  sight  of  the  king's 
distress.      She  had  been  unable  to  give  him  any  hope,  knowing 


Saul    and    the    Sorceress     269 

said,  I  will  not  eat.  But  his  servants,  together  with 
the  woman,  constrained  him;  and  he  hearkened 
unto  their  voice.     So  he  arose  from  the  earth,  and 

24  sat  upon  the  bed.  And  the  woman  had  a  fatted 
calf  in  the  house;  and  she  hasted,  and  killed  it;  and 
she   took    flour,    and    kneaded    it,    and    did    bake 

25  unleavened  bread  thereof :  and  she  brought  it  before 
Saul,  and  before  his  servants;  and  they  did  eat. 
Then  they  rose  up,  and  went  away  that  night. 

his  helplessness  in  the  face  of  the  Philistine  hosts.  But  she  could 
at  least  strengthen  him  with  food,  and  after  that  he  and  his  men 
went  back  the  long  road  to  the  camp,  to  meet  death  like  the 
brave  men  they  were. 

QUESTIONS 

(i)  Master  as  fully  as  possible  the  details  of  the  story,  con- 
sulting the  notes,  dictionary,  and  map.  (2)  What  were  the 
locations  of  the  two  camps  ?  About  how  far  were  they  apart  ? 
(3)*  How  was  Saul  affected  by  the  sight  of  the  Philistine  host  ? 
What  added  to  his  distress  ?  Is  one  who  has  neglected  prayer 
and  a  holy  life  likely  to  obtain  the  comforts  of  religion  in  a 
time  of  trouble?  In  what  circumstances  may  answers  to 
prayer  be  expected?  (4)  What  sort  of  people  had  Saul 
banished  from  the  land?  Did  he  do  right  in  thus  suppress- 
ing their  business?  Are  there  such  frauds  today?  From 
what  class  of  people  do  they  secure  patronage  ?  What  would 
be  your  estimate  of  one  who  consulted  a  fortune  teller  or 
clairvoyant?  (5)*  What  happened  when  Saul  visited  the 
medium  ?  How  did  the  woman  make  Saul  believe  that  Sam- 
uel was  really  talking  with  him?  Do  you  think  the  writer 
of  the  account  believed  that  Samuel  was  actually  called  up  ? 
(6)    Suppose   the   medium  had  given  Saul  an  encouraging 


270  Samuel 

message,  predicting  his  victory,  might  it  have  affected  the 
results  of  the  battle  ?  How  far  do  you  think  kind,  inspiring, 
and  encouraging  words  may  go  in  affecting  the  success  of 
other  people?  Will  the  reverse  be  true  if  discouraging 
and  pessimistic  forecasts  are  made?  What  bearing  has 
this  upon  one's  responsibility  not  only  for  acts  but  for  words  ? 
(7)  If  Saul  was  convinced  that  the  battle  of  the  following  day 
would  be  fatal,  why  did  he  not  escape  that  night?  Does 
this  courageous  return  into  danger  help  in  interpreting  the 
character  of  Saul  ?  Does  it  help  us  to  understand  why  his 
people  loved  him  and  remained  faithful  to  him  in  spite  of  his 
faults  ?  (8)*  What  do  you  think  is  the  purpose  of  this  section  ? 
Would  you  regard  it  as  a  literal  recital  of  facts  or  as  the 
account  of  a  clever  fraud  practiced  on  King  Saul  by  the 
woman  or  as  an  unfounded  tradition  ? 


SECTION  LVIII 

DAVID   AND   THE   PHILISTINE   INVASION 
I   SAM.    29:1-11 

29      Now  the  Philistines  gathered  together  all  their 
hosts  to  Aphek:  and  the  Israelites  encamped  by  the 

2  fountain  which  is  in  Jezreel.  And  the  lords  of  the 
Philistines  passed  on  by  hundreds,  and  by  thousands; 
and  David  and  his  men  passed  on  in  the  rearward 

3  with  Achish.  Then  said  the  princes  of  the  Philis- 
tines, What  do  these  Hebrews  here?     And  Achish 

EXPLANATORY  NOTES 
This  section  continues  the  story  of  27:1 — 28:2  (Section  LVI) 
and  like  it,  is  from  the  early  Judean  account  of  David's  career. 
It  explains  his  fortunate  escape  from  the  necessity  of  fighting 
against  his  own  people.  The  Philistine  chiefs,  discovering  that 
he  was  in  the  camp  as  a  vassal  of  King  Achish,  insisted  on  his 
departure,  as  one  who  was  too  likely  to  turn  against  his  present 
allies  in  the  battle,  and  by  this  means  secure  the  favor  of  his  former 
lord,  Saul.  David  was  apparently  much  chagrined  at  the  demand, 
but  in  reality  must  have  hailed  it  as  a  providential  solution  of  the 
serious  dilemma  in  which  he  found  himself  (cf.  Section  LVI). 
Vs.  I,  "to  Aphek "f:  Probably  some  place  in  the  plain  of  Esdraelon 
nearer  to  Mt.  Gilboa  than  their  former  camp  at  Shunem.  "The 
fountain  which  is  in  Jezreel":  This  may  mean  the  Spring  of 
Harod  at  the  foot  of  Gilboa,  in  the  plain  of  Jezreel,  or  the  spring  of 
the  town  of  Jezreel  itself.  Vs.  2,  "passed  on  by  hundreds  and  by 
thousands":  perhaps  in  a  final  military  review  before  the  battle. 
Vs.  3,  "What  do  these  Hebrews  here?"  The  Philistine  leaders 
thought  it  unsafe  to  hate  David  and  his  men  in  their  army. 
Achish  tried  in  vain  to  convince  them  that  David  had  completely 
broken  with  Saul  and  had  been  a  faithful  Philistine  vassal  for  two 
271 


272  Samuel 

said  unto  the  princes  of  the  Philistines,  Is  not  this 
David,  the  servant  of  Saul  the  king  of  Israel,  who 
hath  been  with  me  these  days,  or  rather  these  years, 
and  I  have  found  no  fault  in  him  since  he  fell  away 
unto  me  unto  this  day  ?  But  the  princes  of  the  Phil-  4 
istines  were  wroth  with  him;  and  the  princes  of  the 
Philistines  said  unto  him.  Make  the  man  return, 
that  he  may  go  back  to  his  place  where  thou  hast 
appointed  him,  and  let  him  not  go  down  with  us  to 
battle,  lest  in  the  battle  he  become  an  adversary  to 
us:  for  wherewith  should  this  fellow  reconcile  him- 
self unto  his  lord  ?  should  it  not  be  with  the  heads 
of  these  men  ?  Is  not  this  David,  of  whom  they  5 
sang  one  to  another  in  dances  saying, 

Saul  hath  slain  his  thousands, 
And  David  his  ten  thousands  ? 


years  or  more.  Vs.  4,  "with  the  heads  of  these":  i.e.,  with  the 
lives  of  Philistine  soldiers,  against  whom  David  and  his  men  might 
turn  at  a  critical  moment  in  the  battle.  This  would  be  sure  to 
reinstate  him  in  Saul's  favor.  Vs.  5,  "of  whom  they  sang": 
when  David  returned  from  his  victory  over  the  Philistines,  18:7. 
The  same  song  is  alluded  to  in  the  popular  tradition  of  David's 
presence  at  the  court  of  Achish,  21:11.  Vs.  7,  "Wherefore  now 
return":  The  king  of  Gath  was  embarrassed  to  have  to  send 
David  back,  but  it  was  the  only  thing  to  do,  since  the  other  Phil- 
istine leaders  were  so  suspicious  of  him.  Vs.  8,  "what  have  I 
done?":  David  pretended  to  be  greatly  chagrined  at  the  necessity 
of  abandoning  the  campaign.  In  reality,  it  was  the  very  event  he 
wanted,  saving  him  as  it  did  from  the  danger  of  having  to  ruin  his 
prospects  by  fighting  against  his  own  people.  Vs.  9,  "as  an 
angel  of  God":    The  references  to  the  God  of  the  Hebrews  on 


A    Philistine    Invasion 


273 


6  Then  Achish  called  David,  and  said  unto  him,  As 
the  Lord  liveth,  thou  hast  been  upright,  and  thy 
going  out  and  thy  coming  in  with  me  in  the  host  is 
good  in  my  sight;  for  I  have  not  found  evil  in  thee 
since  the  day  of  thy  coming  unto  me  unto  this  day: 

7  nevertheless  the  lords  favor  thee  not.  Wherefore 
now  return,  and  go  in  peace,  that  thou  displease  not 

8  the  lords  of  the  Philistines.     And  David  said  unto 


THE  PLAIN  OF  JEZREEL 


Achish,  But  what  have  I  done  ?  and  what  hast  thou 
found  in  thy  servant  so  long  as  I  have  been  before 
thee  unto  this  day,  that  I  may  not  go  and  fight 

9  against  the  enemies  of  my  lord  the  king  ?  And 
Achish  answered  and  said  to  David,  I  know  that 
thou  art  good  in  my  sight,  as  an  angel  of  God:  not- 
withstanding the  princes  of  the  Philistines  have  said, 

10  He  shall  not  go  up  with  us  to  the  battle.  Wherefore 
now  rise  up  early  in  the  morning  with  the  servants  of 
thy  lord  that  are  come  with  thee;   and  as  soon  as  ye 


274  Samuel 

are  up  early  in  the  morning,  and  have  light,  depart. 
So  David  rose  up  early,  he  and  his  men,  to  depart  ii 
in  the  morning,  to  return  into  the  land  of  the  Philis- 
tines.   And  the  Philistines  went  up  to  Jezreel. 

the  part  of  Achish,  a  Philistine,  might  not  be  unnatural  in  speak- 
ing to  one  like  David,  whose  life  and  religion  he  knew  so  well. 
Vs.  ID,  "the  servants  of  thy  lord":  Achish  alludes  to  David's 
men  as  servants  of  King  Saul,  as  indeed  nominally  they  were.  He 
knew  how  hard  a  thing  he  was  asking  of  David  to  forbid  him  to 
fight,  and  must  have  done  all  he  could  to  remove  any  sense  of 
anger  or  insult  that  David  would  be  supposed  to  feel.  Vs.  ii, 
"into  the  land  of  the  Philistines":  back  to  the  city  of  Ziklagf, 
the  place  where  David  and  his  men  lived. 

QUESTIONS 
(i)  Study  the  lesson  carefully,  using  first  the  text,  then  the 
comments,  the  dictionary,  and  the  map.  (2)  What  people 
invaded  the  land  of  Israel  ?  What  was  their  purpose  ? 
Where  did  they  encamp  ?  (3)*  How  did  the  Philistines  learn 
that  David  was  among  them?  Why  were  they  displeased? 
Is  it  usual  for  a  man  of  one  nation  to  enter  the  army  of  another 
people?  Can  you  remember  other  examples?  (4)  Do  you 
think  the  Philistine  chiefs  were  justified  in  having  David  sent 
away  ?  When  had  they  heard  of  him  before  ?  What  do  you 
think  David  really  would  have  done  if  he  had  not  been  ordered 
away?  (5)*  How  did  Achish  feel  when  the  chiefs _of  the 
Philistines  made  their  decision  ?  If  David  should  feel  insulted 
at  his  rejection,  would  it  not  be  dangerous  to  send  him  back 
into  their  land?  Does  it  seem  certain  that  Achish  trusted 
him  completely  ?  If  Achish  had  known  all  the  facts  of  David's 
career,  would  he  have  put  as  much  confidence  in  him  ?  (6) 
What  do  you  think  were  David's  feelings  as  he  departed  from 
the  camp?    Would  you  say  that  it  was  a  fortunate  escape 


A    Philistine    Invasion       275 

from  a  delicate  and  embarrassing  position  ?  Has  one  a  right 
to  get  into  such  trouble  in  the  hope  that  he  may  be  lucky 
enough  to  escape?  Do  you  think  David's  conduct  in  this 
matter  was  worthy  of  imitation  ?  (7)*  Where  did  David  and 
his  men  go  when  they  left  the  Philistine  camp?  Had  they 
left  their  homes  guarded  in  any  way  ? 


SECTION   LIX 

DAVID   AND   THE   AMALEKITES  ,  I    SAM.    30:1-31 

And  it  came  to  pass,  when  David  and  his  men  were  30 
come  to  Ziklag  on  the  third  day,  that  the  Amalekites 
had  made  a  raid  upon  the  South,  and  upon  Ziklag, 
and  had  smitten  Ziklag,  and  burned  it  with  fire,  and  2 
had  taken  captive  the  women  and  all  that  were  there- 
in, both  small  and  great:    they  slew  not  any,  but 
carried  them  off,  and  went  their  way.     And  when  3 
David  and  his  men  came  to  the  city,  behold,  it  was 
burned  with  fire;    and  their  wives  and  their  sons 
and    their   daughters,    were   taken   captive.     Then  4 
David  and  the  people  that  were  with  him  lifted  up 
their  voice  and  wept,  until  they  had  no  more  power 

EXPLANATORY  NOTES 
The  narrative  in  this  section  is  continued  from  the  earliest 
source,  the  Judean  account  of  David's  life.  When  he  returned 
from  foUow^ing  the  Philistines  to  battle  in  the  plain  of  Jezreel, 
sent  back  because  of  their  suspicion  of  him,  he  found  that  the 
town  of  Ziklagt  where  he  and  his  men  lived,  had  been  raided  by 
Amalekites.  The  place  was  burned  and  the  women  and  children 
carried  off  After  the  first  outburst  of  grief  and  anger,  David 
and  his  men  followed  the  raiders  and  by  a  sudden  attack  re- 
covered the  captives  and  the  spoil.  Vs.  i,  "had  made  a  raid": 
The  Amalekitest,  who  lived  on  the  southern  border  of  Philistia 
and  Judah,  had  noted  David's  departure  with  his  followers 
They  took  advantage  of  his  absence  to  raid  Ziklag.  Vs.  2,  "slew 
not  any":  In  this  they  differed  from  David's  own  treatment  of  the 
regions  he  raided  (27:8,  9).  But  probably  their  purpose  was  to 
sell  their  captives  to  Egyptian  slave  dealers.     Vs.  4,  "lifted  up 

276 


David    and    the    Amalekites       277 

5  to  weep.  And  David's  two  wives  were  taken  cap- 
tive, Ahinoam  the  Jezreelitess,  and  Abigail  the  wife 

6  of  Nabal  the  Carmeh'te.  And  David  was  greatly 
distressed;  for  the  people  spake  of  stoning  him, 
because  the  soul  of  all  the  people  was  grieved,  every 
man  for  his  sons  and  for  his  daughters:  but  David 
strengthened  himself  in  the  Lord  his  God. 

7  And  David  said  to  Abiathar  the  priest,  the  son  of 
Ahimelech,  I  pray  thee,  bring  me  hither  the  ephod. 
And  Abiathar  brought  thither  the  ephod  to  David. 

8  And  David  inquired  of  the  Lord,  saying,  'If  I  pursue  « or,  shaiii 

pursue 

after  this  troop,  shall  I  overtake  them  ?     And  he 
answered  him,  Pursue;  for  thou  shalt  surely  overtake 

9  them,  and  shalt  without  fail  recover  all.  So  David 
went,  he  and  the  six  hundred  men  that  were  with 
him,  and  came  to  the  brook  Besor,  where  those  that 

Eo  were  left  behind  stayed.  But  David  pursued,  he 
and  four  hundred  men;  for  two  hundred  stayed 
behind,  who  were  so  faint  that  they  could  not  go  over 
the  brook  Besor. 


their  voice  and  wept":  It  was  a  sudden  and  crushing  blow. 
Oriental  people  are  violent  in  expressing  their  emotions.  Vs.  6, 
"the  people  spake  of  stoning  him":  David  was  in  straits,  in  great 
danger  from  his  own  men.  Their  grief  at  their  loss  quickly  turned 
to  anger  against  their  leader.  Vs.  7,  "  bring  me  hither  the  ephod"  f: 
In  this  extremity  David  wished  to  lose  no  time,  and  wanted  the 
divine  direction.  Abiatharf  was  his  priestly  friend  and  adviser. 
Vs.  8,  "Pursue;  for  thou  shalt  surely  overtake":  The  oracle  was 
favorable,  and  David  was  bidden  to  follow  the  raiders.  Vs.  9, 
"came  to  the  brook  Besor":   one  of  the  wadies  or  valleys  v/hose 


278  Samuel 

And  they  found  an  Egyptian  in  the  field,  and  11 
brought  him  to  David,  and  gave  him  bread,  and  he 
did  eat;  and  they  gave  him  water  to  drink;  and  they  12 
gave  him  a  piece  of  a  cake  of  figs,  and  two  clusters 
of  raisins:    and  when  he  had  eaten,  his  spirit  came 
again  to  him;  for  he  had  eaten  no  bread,  nor  drunk 
any  water,  three  days  and  three  nights.     And  David  13 
said  unto  him.  To  whom  belongest  thou  ?  and  whence 
art  thou?     And  he   said,   I   am  a  young  man   of 
Egypt,   servant   to   an   Amalekite;   and  my  master 
left  me  because  three  days  ago  I  fell  sick.     We  made  14 
a  raid  upon  the  South  of  the  Cherethites,  and  upon 
that  which  belongeth  to  Judah,  and  upon  the  South 
of  Caleb;    and  we  burned  Ziklag  with  fire.     And  15 
David  said  to  him.  Wilt  thou  bring  me  down  to  this 
troop  ?     And  he  said.  Swear  unto  me  by  God,  that 
thou  wilt  neither  kill  me,  nor  deliver  me  up  into  the 
hands  of  my  master,  and  I  will  bring  thee  down 
to  this  troop. 


location  is  unknown.  Here  he  left  the  two  hundred  men  who 
were  too  weak  to  go  further.  Vs.  ii,  "found  an  Egyptianf  in  the 
field":  This  man,  a  slave  abandoned  by  his  Amalekite  master  in 
the  desert,  was  the  means  of  discovering  the  route  and  size  of  the 
Amalekite  host.  Vs.  12,  "his  spirit  came  again":  The  man  had 
been  left  sick,  without  food  or  water,  and  was  nearly  dead.  Vs. 
14,  "We  made  a  raid":  The  Cherethitesf  were  a  clan  of  the  Phil- 
istines. Caleb  was  the  conqueror  of  Hebron  (Josh.  14:6-15). 
It  is  evident  that  Ziklag  was  only  one  of  the  districts  which  they 
plundered.  Vs.  15,  "Swear  unto  me":  The  slave  was  willing  to 
tell  all  he  knew  if  he  could  be  protected,  especially  from  those  he 


David    and    the    Amalekites       279 

16  And  when  he  had  brought  him  down,  behold,  they 
were  spread  abroad  over  all  the  ground,  eating  and 
drinking,  and  dancing,  =^because  of  all  the  great  spoil  » Or,  amidst 
that  they  had  taken  out  of  the  land  of  the  Philistines, 

17  and  out  of  the  land  of  Judah.  And  David  smote 
them  from  the  twilight  even  unto  the  evening  of  the 
next  day:  and  there  escaped  not  a  man  of  them,  save 
four  hundred  young  men,  who  rode  upon  camels  and 

18  fled.     And  David  recovered  all  that  the  Amalekites 

19  had  taken;  and  David  rescued  his  two  wives.  And 
there  was  nothing  lacking  to  them,  neither  small  nor 
great,  neither  sons  nor  daughters,  neither  spoil,  nor 
anything  that  they  had  taken  to  them :  David  brought 

20  back  all.  And  David  took  all  the  flocks  and  the 
herds,  which  they  drove  before  those  other  cattle, 
and  said.  This  is  David's  spoil. 

21  And  David  came  to  the  two  hundred  men,  who 
were  so  faint  that  they  could  not  follow  David, 
whom  also  they  had  made  to  abide  at  the  brook 

betrayed.  Vs.  i6,  "spread  abroad":  The  camp  was  scattered, 
and  wholly  unprotected.  They  expected  no  pursuit,  for  the  men 
of  Ziklag  were  supposed  to  be  with  the  Philistines  in  the  campaign 
against  Saul.  They  were  holding  a  revel  in  celebration  of  their 
success.  The  dancing  shows  that  religious  exercises  in  honor 
of  their  gods  were  not  neglected.  Vs.  17,  "David  smote  them": 
It  is  not  likely  that  it  took  a  whole  day  to  disperse  the  Amalekites. 
Rather  it  seems  probable  that  David  and  his  men  remained  in 
hiding  till  the  twilight  of  the  next  day,  when  the  orgy  had  wearied 
the  host.  Then  his  attack  was  sharp,  swift,  and  decisive.  Before 
darkness  had  fallen  all  was  done.  Only  one  company  of  the 
enemy  escaped,  by  swift  camel  riding.     Vs.  20,  "This  is  David's 


28o  Samuel 

Besor;  and  they  went  forth  to  meet  David,  and  to 
meet  the  people  that  were  with  him:  and  when 
David  came  near  ^to  the  people,  he  ^saluted  them. 
Then  answered  all  the  wicked  men  and  base  fellows,  22 
of  those  that  went  with  David,  and  said,  Because 
they  went  not  with  us,  we  will  not  give  them  aught 
of  the  spoil  that  we  have  recovered,  save  to  every  man 
his  wife  and  his  children,  that  he  may  lead  them  away, 
and  depart.     Then  said  David,  Ye  shall  not  do  so,  23 

spoil ":  The  Hebrews  recovered  all  their  relations  and  possessions. 
In  addition,  they  took  a  large  amount  of  spoil  captured  from  other 
places  than  Ziklag.  This  was  assigned  to  David.  Vs.  21,  "the 
two  hundred  men":  The  ones  who  had  been  left  at  the  brook 
Besor  came  out  with  joy  to  meet  their  returning  comrades.  Vs.  22, 
"we  will  not  give  them  aught":  Some  of  David's  men  wanted  to 
exclude  these  two  hundred  from  any  share  in  the  victory  beyond 
the  return  of  their  wives  and  children.  Vs.  24,  "as  is  his  share": 
David  would  not  consent  to  any  such  selfish  conduct.  The  men 
who  remained  in  camp  and  guarded  the  possessions  left  there 
should  share  equally  with  the  men  who  fought.  This  became 
a  rule  in  Israel,  and  was  later  incorporated  in  the  law  of  the 
nation,  and  attributed  to  Moses  (Num.  31:27).  Vs.  26,  "a 
present  for  you":  This  shows  that  the  spoil  included  much  more 
than  was  taken  from  Ziklag.  It  also  reveals  David's  wisdom  in 
securing  the  friendship  of  the  leading  men  of  Judah.  Later  on  it 
led  to  his  choice  as  king.  Vss.  27-31,  "to  them  that  were  in 
Bether'f:  The  towns  here  mentioned  were  all  in  the  tribe  of 
Judah  or  near  its  borders.  Bethel  was  the  well-known  place,  a 
few  miles  north  of  Jerusalem;  or  the  name  may  stand  for  the 
Bethel  or  Bethuel  of  Josh.  19:4  and  I  Chron.  4:30,  a  town  men- 
tioned as  near  Hormah  and  Ziklag;  Ramath  or  Ramah  of  the 
South  (Josh.  19:8)  is  not  known  but  was  probably  some  thirty  or 
forty  miles  south  of  Hebron;  Jattir  is  mentioned  (Josh.  15:48; 
21:14)  along  with  Eshtemoa  as  a  town  in  the  hill  country  of 


David    and    the    Amalekites       281 

my  brethren,  with  that  which  the  Lord  hath  given 
unto  us,  who  hath  preserved  us,  and  dehvered  the 
24  troop  that  came  against  us  into  our  hand.  And  who 
will  hearken  unto  you  in  this  matter?  for  as  his 
share  is  that  goeth  down  to  the  battle,  so  shall  his 
share  be  that  tarrieth  by  the  baggage:    they  shall 


W£f'-%  »d:t    7" 


HEBRON 


25  share  alike.  And  it  was  so  from  that  day  forward, 
that  he  made  it  a  statute  and  an  ordinance  for  Israel 
unto  this  day. 

26  And  when  David  came  to  Ziklag,  he  sent  of  the 
spoil  unto  the  elders  of  Judah,  even  to  his  friends, 

saying.  Behold,  a  ^present  for  you  of  the  spoil  of  the  » Heb.  blessing 

27  enemies  of  the  Lord:  to  them  that  were  in  Beth-el, 


282  Samuel 

and  to  them  that  were  in  Ramoth  of  the  South,  and 
to  them  that  were  in  Jattir,  and  to  them  that  were  in  28 
Aroer,  and  to  them  that  were  in  Siphmoth,  and  to 
them  that  were  in  Eshtemoa,  and  to  them  that  were  29 
in  Racal,  and  to  them  that  were  in  the  cities  of  the 
Jerahmeelites,  and  to  them  that  were  in  the  cities 
of  the  Kenites,  and  to  th2m  that  were  in  Hormah,  jo 
and  to  them  that  were  in  Bor-ashan,  and  to  them  31 
that  were  in  Hebron,  and  to  all  the  places  where 
David  himself  and  his  men  were  wont  to  haunt. 


Judah,  not  far  from  Hebron;  Aroer,  perhaps  a  site  in  the  Wadi 
Arara,  twenty  miles  south  of  Hebron,  and  twelve  miles  southeast 
of  Beer-sheba;  Siphmoth,  probably  south  of  Eshtemoa;  the  latter 
is  mentioned  in  Josh.  15:50;  21:14  with  Jattir  as  being  in  the  high- 
lands of  southern  Judah;  Racal  should  perhaps  be  Carmel,t 
already  familiar  in  the  story  of  David.  The  Jerahmeelites  and 
the  Kenitesf  were  non-Hebrew  but  friendly  tribes  living  on  the 
southern  border  of  Judah.  Hormah  was  a  city  on  the  southern 
frontier  of  Canaan  where  a  victory  was  gained  over  the  Canaanites 
during  the  period  of  the  Exodus  (Num.  21:3).  For  the  unknown 
Bor-ashan  it  seems  better  to  read  Beer-sheba,t  whose  omission 
from  the  list  is  singular.  Athach  is  unknown.  Hebron  was  the 
chief  city  of  Judah,  the  place  where  David  was  made  king  shortly 
after.  The  presents  sent  seem  to  have  been  both  a  return  of  kind- 
ness for  hospitality  enjoyed  during  David's  period  of  wandering^ 
and  a  promise  of  further  favors  in  the  future.  The  entire  story 
shows  David's  ability,  promptness  and  success  in  meeting  an 
emergency,  and  the  manner  in  which  ill-fortunt  was  changed  by 
him  into  brilliant  victory. 

QUESTIONS 
(i)  Study  the  text  carefully  to  learn  all  the  incidents  of  the 
story.     Consult  the  notes  and  dictionary  for  explanations  of 


David    and    the    Amalekites       283 

points  not  understood,  and  locate  the  places  on  the  map,  as 
far  as  they  are  known.  (2)*  Where  had  David  and  his  men 
been  just  previous  to  this  narrative  ?  (3)  What  did  they  find 
on  their  return  to  their  home  in  Ziklag?  Who  were  the 
raiders  ?  Did  David  know  who  had  burned  the  town  ?  What 
means  did  he  have  of  tracing  them  ?  (4)  How  did  David  and 
his  men  show  their  emotion  ?  Why  did  the  men  blame  David 
for  what  had  occurred  ?  Is  it  often  the  case  that  people  seem 
to  find  satisfaction  in  blaming  someone,  even  though  he  is 
innocent,  for  their  misfortunes?  Was  this  blame  of  David 
just  ?  Who  of  them  all  had  lost  most  ?  (5)*  Where  did  David 
find  strength  ?  Would  a  person  who  had  been  indifferent  to 
the  practice  of  prayer  derive  much  benefit  from  its  sudden  use 
in  an  emergency?  (6)  How  did  David  ascertain  the  will  of 
God  ?  What  was  the  method  of  consulting  God  by  means  of 
the  ephod?  What  assurance  did  David  receive?  (7)  Why 
did  he  leave  part  of  his  army  on  the  way  ?  Who  gave  David 
information?  What  was  the  Egyptian's  explanation  of  his 
condition  ?  (8)*  In  what  condition  did  David  find  the  Amale- 
kites? Why  had  they  not  killed  the  prisoners  they  took  at 
Ziklag?  What  was  the  great  slave  market  of  that  time? 
(9)  When  did  David  attack  the  camp?  What  did  they  re- 
cover? Did  they  take  anything  in  addition  to  their  own 
people  and  possessions  ?  (10)  How  were  they  greeted  by  the 
two  hundred  men  they  had  left  on  the  road  ?  What  proposal 
was  made  by  some  of  those  who  had  been  in  the  fighting  line  ? 
What  did  David  say  in  opposition?  What  rule  did  David 
make  for  his  army  henceforth?  Do  you  think  this  rule  just 
and  wise?  (11)*  What  did  David  do  with  the  surplus  spoil 
after  their  return  to  Ziklag  ?  Name  three  motives  that  led  to 
this  conduct.  In  what  way  does  this  entire  narrative  add  to 
David's  glory?  How  does  it  differ  from  Abraham's  similar 
conduct  (Gen.  14)  ? 


SECTION   LX 

THE   BATTLE   OF  MT.    GILBOA,    I   SAM.   31:1-13 

Now  the  Philistines  fought  against  Israel:    and  31 
the  men  of  Israel  fled  from  before  the  Philistines,  and 
fell  down  ^  slain  in  mount  Gilboa.     And  the  Philis-  2 
tines  followed  hard  upon  Saul  and  upon  his  sons;  and 
the  Philistines  slew  Jonathan,  and  Abinadab,  and 
Malchi-shua,  the  sons  of  Saul.    And  the  battle  went  3 
sore  against  Saul,  and  the  archers  overtook  him;  and 
he  was  greatly  distressed  by  reason  of  the  archers. 

EXPLANATORY  NOTES 
The  final  section  is  taken  from  the  main  narrative,  the  early 
Judean  story  of  David's  life.  It  reveals  Saul,  in  spite  of  all  his 
defects,  fighting  valiantly  for  his  country,  and  dying  at  last  when 
all  hope  of  victory  was  past.  Vs.  i,  "Philistines  fought":  Israel's 
old  enemy  had  come  up  from  its  lowland  home  to  fight  in  the 
mountains.  This  should  have  given  the  Hebrews  the  advantage, 
but  it  did  not.  "Fell  down  slain":  The  size  of  Saul's  force  is  not 
stated,  but  his  army  was  entirely  routed  and  either  slain  or  dis- 
persed by  the  Philistines.  "In  mount  Gilboa"t:  The  range  of 
mountains  that  rises  on  the  south  side  of  the  plain  of  Jezreel. 
It  would  afford  admirable  advantage  to  an  army  posted  on  its 
side  or  top.  Vs.  2,  "slew  Jonathan":  How  quietly  a  great  tragedy 
can  be  told.  Jonathan's  death  was  an  irreparable  loss  to  David 
and  to  all  Israel.  He  and  his  brothers  staid  by  their  father  till 
the  last,  and  died  fighting  by  his  side.  "Abinadab":  In  14:49 
(Section  XXX)  he  is  called  Ishvi.  Vs.  3,  "he  was  greatly  dis- 
tressed": The  Hebrew  army  had  doubtless  been  broken  up  by 
Philistine  charges,  many  of  them  killed  and  still  more  put  to 
flight  (vs.  7),  and  now  the  archers  centered  their  fire  on  Saul  and 
284 


The    Battle    of    Mt.    Gilboa       285 

4  Then  said  Saul  to  his  armourbearer,  Draw  thy  sword, 
and  thrust  me  through  therewith,  lest  these  uncir- 
cumcised  come  and  thrust  me  through,  and  ''abuse   'Ov,niakea 

mock  of  me 

me.  But  his  armourbearer  would  not;  for  he  was 
sore  afraid.     Therefore  Saul  took  his  sword,  and  fell 

5  upon  it.  And  when  his  armourbearer  saw  that  Saul 
was  dead,  he  likewise  fell  upon  his  sword,  and  died 

6  with  him.  So  Saul  died,  and  his  three  sons,  and  his 
armourbearer,  and  all  his  men,  that  same  day  together. 

7  And  when  the  men  of  Israel  that  were  on  the  other 
side  of  the  valley,  and  they  that  were  beyond  the 

his  little  surviving  company.  Vs.  4,  "thrust  me  through":  Saul 
wished  to  avoid  the  disgrace  of  falling  by  a  Philistine  sw^ord,  as 
Abimelech  wanted  to  escape  the  shame  of  being  slain  by  a  woman 
(Judg.  9:54).  Probably,  as  the  marginal  rendering  hints,  he 
feared  that  they  might  insult  and  torture  him  before  killing  him. 
"  Uncircumcised "  is  a  term  often  applied  to  the  Philistines,  as 
denoting  non-Hebrews,  and  especially  men  of  a  wholly  unrelated 
race,  who  did  not  practice  the  rite  of  circumcision  which  most 
Semitic  nations  seem  to  have  observed.  "  His  armourbearer  would 
not":  Perhaps  the  terror  of  the  circumstances  rendered  him 
incapable  of  any  action,  or  his  high  respect  for  Saul  made  him 
unwilling  to  injure  his  king.  "  Saul  took  his  sword  " :  He  preferred 
suicide  to  captivity  or  torture.  Another  story  of  Saul's  death  was 
told  by  the  messenger  who  brought  David  the  news  (II  Sam.  i : 
5-10).  Perhaps,  however,  it  was  only  in  hope  of  obtaining  a  reward 
from  David.  This  is  one  of  the  rare  cases  of  suicide  in  the  Bible 
(cf.  Ahithophel,  II  Sam.  17:23,  Zimri,  I  Kings  16:18,  and  Judas 
Iscariot,  Matt.  27:5).  Vs.  5,  "died  with  him":  The  armor- 
bearer  would  not  survive  his  master.  Vs.  6,  "all  his  men": 
The  tragedy  was  complete.  Saul  and  his  servant  were  the  last 
of  the  group  to  die.  Vs.  7,  "forsook  the  cities  and  fled":  This 
verse  points  out  not  only   the   immediate   consequences  of  the 


286  Samuel 

Jordan,  saw  that  the  men  of  Israel  fled,  and  that  Saul 
and  his  sons  were  dead,  they  forsook  the  cities,  and 
fled;    and  the  Philistines  came  and  dwelt  in  them. 
And  it  came  to  pass  on  the  morrow,  when  the  Philis-  8 
tines  came  to  strip  the  slain,  that  they  found  Saul 
and  his  three  sons  fallen  in  mount  Gilboa.     And  they  9 
cut  off  his  head,  and  stripped  off  his  armour,  and  sent 
into  the  land  of  the  Philistines  round  about,  to  carry 
the  tidings  unto  the  house  of  their  idols,  and  to  the 
people.     And  they  put  his  armour  in  the  house  of  the  10 
Ashtaroth;  and  they  fastened  his  body  to  the  wall  of 
Beth-shan.     And  when  the  inhabitants  of  Jabesh-  u 
gilead  heard  concerning  him  that  which  the  Philis- 
tines had  done  to  Saul,  all  the  valiant  men  arose,  and  12 
went  all  night,  and  took  the  body  of  Saul  and  the 
bodies  of  his  sons  from  the  wall  of  Beth-shan;   and 
they  came  to  Jabesh,  and  burnt  them  there.     And  13 
they  took  their  bones,  and  buried  them  under  the 
tamarisk-tree  in  Jabesh,  and  fasted  seven  days. 

battle,  but  those  more  remote  as  well.  A  panic  seized  the  Hebrews 
dwelling  near  the  scene  of  the  battle,  and  even  those  across  the 
Jordan.  They  abandoned  their  towns,  and  the  entire  region  was 
occupied  by  the  Philistines.  Vs.  8,  "strip  the  slain":  No  doubt 
the  battle  had  lasted  till  darkness  fell,  and  there  was  no  chance 
to  gather  the  spoil  till  the  next  day.  Clothing,  armor,  and  weapons 
would  of  course  be  taken  from  the  bodies  of  the  slain.  Vs.  9, 
"to  carry  the  tidings":  They  cut  off  Saul's  head  and  sent  it  about 
among  their  cities  and  shrines  to  delight  their  people  with  the 
news  of  the  death  of  their  foe.  Vs.  lo,  "house  of  the  Ashtaroth"t: 
"House  of  Asthoreth"  or  Astarte,  would  be  a  better  rendering. 
It  is  not  known  where  it  was.     Trophies  of  war  were  often  placed 


The    Battle    of    Mt.     Gilboa       287 

in  temples.  The  sword  of  Goliath  was  hung  in  the  sanctuary  at 
Nob  (21:9).  So  in  this  case  the  armor  of  Saul  was  kept  as  a 
trophy  in  one  of  their  sanctuaries.  "Fastened  his  body":  This 
exposure  of  the  bodies  of  foes  was  common  in  ancient  warfare. 
It  was  an  act  of  savage  triumph.  The  bodies  of  Saul's  sons 
shared  the  same  fate  (vs.  12).  Vs.  11,  "inhabitants  of  Jabesh- 
gilead"t:  an  east  Jordan  city  which  Saul  rescued  from  the 
Ammonites  in  the  beginning  of  his  reign  (I  Sam.  11:5  f.;  Section 
XXIII).  Its  people  did  not  forget  this  service,  but  bravely  ren- 
dered such  honor  to  the  king  as  the  tragic  occasion  permitted. 
Vs.  12,  "burnt  them  there":  By  a  night  march  they  secured  the 
bodies  from  the  wall  of  Beth-shan,  either  under  cover  of  darkness, 
or  by  a  fight  with  the  Philistine  garrison,  and  prevented  further 
disturbance  of  the  corpses  by  burning  them.  Burning  was  an 
unusual  treatment  of  a  corpse  among  the  Hebrews,  but  these 
friends  of  Saul  doubtless  felt  this  method  safest  in  that  dangerous 
time.  Vs.  13,  "buried  them":  The  reverent  treatment  of  the 
remains  was  completed  by  burying  the  bones  and  ashes  under 
the  sacred  tree  in  Jabesh-gilead.  The  fast  of  seven  days  was  a 
mark  of  respect  and  grief. 

QUESTIONS 

(i)  Read  carefully  the  lesson.  Consult  the  map  to  make 
sure  of  the  localities.  Study  the  notes  till  you  understand  each 
statement.  (2)*  Where  was  Saul's  last  battle  fought?  (3) 
Did  the  advantage  of  location  lie  with  the  Philistines  or  the 
Hebrews  ?  (4)  Is  it  probable  that  the  numbers  of  the  Philis- 
tines were  considerably  superior  to  those  of  Israel?  (5) 
Which  side  gained  the  victory?  (6)  Who  are  mentioned 
especially  among  those  killed  ?  (7)  Do  you  understand  from 
the  text  that  Saul  was  wounded  before  he  planned  to  die? 
(8)*  Why  did  he  wish  his  armor-bearer  to  kill  him  ?  (9)  How 
did  he  come  to  his  death?  Was  it  right  for  him  to  commit 
suicide?  Has  one  ever  the  right  to  take  his  own  life?  (10) 
What  did  the  armor-bearer  do,  after  Saul's  death?  (11)  Is 
there  another  version  of  Saul's  death?     (12)  What  were  the 


288  Samuel 

consequences  of  the  battle  to  the  Hebrews?  How  did  they 
show  their  terror?  (13)*  What  did  the  PhiHstines  do  with 
Saul's  head  ?  With  his  body  ?  With  his  armor  ?  (14)  Who 
rescued  the  bodies  of  Saul  and  his  sons  ?  What  motive  had 
the  men  of  Jabesh  for  this  act  of  kindness?  (15)  Does  not 
this  act  of  brave  and  generous  kindness  to  the  dead  king 
reflect  great  credit  on  the  men  of  Jabesh?  (16)*  How  did 
they  finally  dispose  of  the  remains  ? 

♦  REVIEW  QUESTIONS 

(Answers  to  be  written  by  the  pupil) 

(i)  Why  did  David's  pretended  madness  preserve  him 
from  harm  at  the  court  of  the  Philistine  king  ? 

(2)  Of  what  kind  of  men  was  David's  band  of  soldiers 
composed  ? 

(3)  Why  did  David  remove  his  parents  from  Bethlehem 
to  Moab? 

(4)  What  was  the  cause  of  Saul's  anger  against  the  priests 
of  Nob,  and  what  light  does  his  massacre  of  them  throw  on 
his  character? 

(5)  Why  did  David  go  to  Keilah,  and  why  later  on  did  he 
leave  it  ? 

(6)  Describe  the  last  meeting  of  David  and  Jonathan. 

(7)  Why  did  Saul  pursue  David  through  the  wilderness 
of  Judah  ? 

(8)  How  did  David  twice  show  his  generosity  toward 
Saul? 

(9)  How  did  David  gain  a  living  for  himself  and  his  men 
in  the  hills  of  Judah  ?  What  bearing  has  the  story  of  Nabal 
Upon  this  question  ? 

(10)  What  did  David  do  while  he  lived  among  the  Philis- 
tines ? 

(11)  Why  did  Saul  consult  the  woman  of  En -dor? 


Review  Questions  289 

(12)  What  prevented  David's  presence  at  the  battle  of 
Mt.  Gilboa? 

(13)  What  were  the  results  of  that  battle  ? 

REVIEW  QUESTIONS  ON  THE  FIRST  BOOK  OF 
SAMUEL 
To  the  Pupil: 

The  object  of  these  review  questions  is  to  help  fix  the 
main  features  of  I  Samuel  in  your  mind,  so  that  they  will 
stay  with  you  always.  If  you  can  do  this,  it  will  make  this 
book  more  useful  to  you  all  your  life.  Take  time  enough  for 
the  review  to  do  the  work  thoroughly.  On  the  questions  that 
refer  to  the  names  of  events  and  sections,  you  can  find  help 
in  the  titles  given  at  the  head  of  the  successive  sections  in  the 
body  of  the  book.  In  the  Introductory  Remarks  you  will 
find  some  statements  about  the  name  of  the  book,  its  contents, 
divisions,  sources,  and  purpose  that  will  help  you. 

(i)  How  many  chapters  are  there  in  I  Samuel  ? 

(2)  Why  is  the  book  called  "Samuel"?  Did  Samuel 
write  it  ? 

(3)  Of  what  larger  work  is  I  Samuel  a  part  ? 

(4)  What  three  men  are  the  chief  persons  in  the  book? 
Which  of  them  is  the  most  conspicuous  ? 

(5)  Did  the  writer  or  writers  of  this  book  write  it  from 
personal  knowledge  of  the  facts,  or  from  past  traditions  or 
from  written  documents  in  their  possession  ? 

(6)  What  two  series  of  narratives  are  most  prominent  in 
the  book  ? 

(7)  Is  the  leading  purpose  of  the  book  to  give  the  history 
of  the  age  of  Samuel  ?    If  not,  what  is  the  purpose  ? 

(8)  Do  you  think  the  state  of  society  in  Samuel's  time  one 
to  be  imitated  ?      If  not,  what  is  the  value  of  such  a  book  ? 

(9)  What  were  the  leading  characteristics  of  Samuel's 
parents  ? 


290  Samuel 

(10)  Was  there  a  close  relation  between  the  character 
of  Samuel  and  that  of  his  mother  ?  Can  you  think  of  other 
great  men  in  whose  lives  the  same  thing  is  seen  ? 

(11)  To  what  collection  of  poems  in  the  Old  Testament 
does  the  "Song  of  Hannah"  bear  resemblance?  To  what 
poem  in  the  New  Testament  ? 

(12)  What  good  results  came  to  the  nation  from  the  worship 
at  the  Shiloh  sanctuary  ?    What  evil  results  ? 

(13)  What  conditions  at  this  sanctuary  made  Samuel's 
presence  timely  and  necessary  ? 

(14)  What  caused  the  destruction  of  the  sanctuary,  the  loss 
of  the  ark,  and  the  extinction  of  the  house  of  Eli  ? 

(15)  What  was  Samuel's  method  of  teaching  and  preach- 
ing to  the  nation  ? 

(16)  What  relation  did  the  people's  request  for  a  king  bear 
to  the  work  Samuel  had  been  doing  for  twenty  years  ? 

(17)  What  two  views  are  given  of  Samuel's  feelings  regard- 
ing the  choice  of  a  king?  (Compare  Section  XVII  with 
Section  XX.) 

(18)  Do  you  think  it  was  best  that  Israel  should  have  a 
king? 

(19)  What  qualities  did  Saul  display  in  his  relief  of  Jabesh- 
gilead  (Section  XXIII)  ? 

(20)  What  was  Samuel's  plea  in  his  farewell  address 
(Section  XXIV)  ? 

(21)  In  what  ways  did  the  Hebrews  suffer  from  the  oppres- 
sion of  the  Philistines  (Section  XXVI)  ? 

(22)  Draw  an  outline  map  of  Palestine  and  on  it  locate 
Ramah,  Shiloh,  Gibeah,  Jabesh-gilead  and  Mizpah. 

(23)  What  qualities  did  Jonathan  display  in  his  exploit 
against  the  Philistines  (Section  XXVII)  ? 

(24)  Why  did  Saul  forbid  the  people  to  eat  (Section 
XXVIII)  ? 

(25)  How  was  Jonathan  saved  from  death  (Section  XXIX)  ? 


Review  Questions  291 

(26)  How  many  sons  did  Saul  have?  What  were  their 
names  ?     How  many  daughters  ?     Name  them. 

(27)  Why  did  Samuel  send  Saul  against  the  Amalekites 
(chap.  15)  ?     How  did  Saul  accomplish  this  mission  ? 

(28)  Why  did  Samuel  rebuke  Saul?  (Section  XXXH. 
See  also  Section  XXV.) 

(29)  Where  did  Samuel  go  to  find  another  man  for  king  ? 
Whom  did  he  anoint  ? 

(30)  What  two  accounts  are  given  of  David's  first  meeting 
with  Saul  ?  (See  Section  XXXIV  as  contrasted  with  Section 
XXXVI.) 

(31)  What  were  the  results  of  David's  victory  over  Goliath, 
to  David  himself  ?    To  the  nation  ? 

(32)  Why  was  Saul  jealous  of  David  (Section  XXIX)  ? 
Did  he  have  just  cause  for  this  feehng  ?  How  did  he  show  his 
jealousy  ? 

{^^)  How  did  David  come  to  marry  Michal  ?  Was  this 
an  advantage  or  a  disadvantage  to  him  ?    Why  ? 

(34)  What  was  the  character  of  the  friendship  between 
David  and  Jonathan?  (Section  XVIII.  See  also  sections 
XXXVIII,  XLIV,  and  L.)  What  influence  do  you  think  it 
had  upon  the  life  of  David  ? 

(35)  By  what  means  did  David  secure  the  help  of  the  priest 
at  Nob  (Section  XLV)  ?     What  did  he  obtain  ? 

(36)  In  what  places  did  David  take  refuge  from  Saul 
(Section  XL VII)  ?  Why  did  he  go  to  Moab  ?  Why  did  he 
return  to  Judah  ? 

(37)  What  vengeance  did  Saul  take  upon  the  priests  for 
their  assistance  to  David?  Was  he  justified  in  this  act? 
How  must  it  have  affected  the  nation's  regard  for  him  ? 

(38)  On  the  outline  map  locate  Moab,  Gilgal,  Bethlehem, 
Oath,  Nob. 

(39)  What  did  David  accomplish  by  going  to  Keilah  ? 
Why  did  he  leave  it  so  soon  ?     Would  you  approve  the  action 


292  Samuel 

of  the   people  of   Keilah   in   their   treatment  of   David,   or 
not? 

(40)  Why  did  Saul  think  it  necessary  to  pursue  David  ? 
Do  you  think  he  attempted  to  capture  him  on  several  occasions, 
or  are  the  various  accounts  different  stories  of  one  effort? 
(See  Sections  LI,  LII,  LV.) 

(41)  What  was  David's  conduct  toward  Saul  as  shown  in 
these  narratives?  What  were  his  reasons  for  treating  Saul 
with  such  consideration  ? 

(42)  What  do  you  think  was  the  writer's  purpose  in  telling 
the  story  of  David's  relations  with  Nabal  and  Abigail  (Sections 
LIII,  LIV)  ?  How  would  you  describe  the  kind  of  life  David 
and  his  men  lived  during  this  period  ? 

(43)  With  whom  did  David  afterward  take  refuge  (Section 
LVI)  ?    Where  did  he  live  ?     How  did  he  obtain  a  living  ? 

(44)  Why  did  Saul  consult  the  woman  of  En-dor  ?  Was 
there  a  law  against  such  practices  ?  What  was  the  result  of  the 
interview  ? 

(45)  Why  was  David  prevented  from  accompanying  the 
Philistines  on  their  campaign  against  Saul?  Do  you  think 
that  David  regarded  their  feeling  toward  him  as  fortunate 
for  him,  or  otherwise  ? 

(46)  What  happened  to  David's  city  of  Ziklag  in  his  absence 
(Section  LIX)  ?    What  did  he  do  in  this  distressing  emergency  ? 

(47)  What  rule  of  military  conduct  grew  out  of  this  event 
(I  Samuel  30:21-25)  ? 

(48)  Where  did  the  overthrow  of  Saul's  army  take  place  ? 
What  leaders  lost  their  lives  ? 

(49)  What  was  done  with  the  bodies  of  Saul  and  his  sons  ? 
Who  finally  gave  them  fitting  burial  ? 

(50)  What  were  the  results  of  the  battle  of  Mt.  Gilboa 
to  the  nation  ?     To  the  house  of  Saul  ?     To  David  ? 

(51)  As  you  recall  the  entire  narrative  of  I  Samuel,  what 
principles  seem  to  be  illustrated  by  the  careers  of  Samuel, 
Saul,  and  David,  respectively  ? 


CANAAN 


03     i\f  Scale  of  English  M 

^  y       o  lo  2ff^=%^ 


30  40 


DICTIONARY 


Aaron.  Brother  of  Moses,  and  for 
this  reason  appointed  to  serve  as  priest. 
In  consequence  of  this  fact  the  tribe 
to  which  they  belonged,  that  of  the 
Levites,  was  set  apart  to  priestly 
functions.  It  was  the  custom  of  the 
compilers  of  Israel's  laws  to  put  all 
statutes  into  the  setting  of  a  command 
of  God  to  Moses  as  to  what  Aaron 
should  do  (cf.  the  books  of  Exodus, 
Leviticus,  and  Numbers).  Aaron 
died  at  Mt.  Hor  near  Petra,  where  his 
supposed  grave  is  still  pointed  out  by 
the  Arabs. 

Abiathar.  A  priest,  son  of  Ahijah 
or  Ahimelech.  He  was  the  sole 
survivor  at  the  time  of  Saul's  massacre 
of  his  family  (I  Sam.  22:20).  He 
joined  David,  taking  with  him  the 
ephod  (23 ;  6),  and  was  of  signal  service 
to  him  in  his  later  career.  Uavid 
was  strongly  drawn  to  him  because 
of  his  own  connection  with  the  tragic 
death  of  Abiathar's  family  (22 :  20-23). 

Abishai.  A  son  of  Zeruiah,  David's 
sister  (I  Chron.  2:16)  and  a  brother 
of  Joab.  These  two  nephews  of  David 
were  fearless,  relentless,  rash,  and 
headstrong  warriors.  Their  brother 
Asahel  was  younger,  but  noted  for 
his  swiftness  of  foot.  Abishai  accom- 
panied David  in  his  wilderness  wan- 
derings, and  was  his  companion  in  the 
night  visit  to  Saul's  camp  (I  Sam. 
26:6),  where  he  was  only  prevented 
from  killing  the  sleeping  king  by  the 
words  of  David.  He  was  later  one 
of  David  s  most  renowned  leaders 
(I  Chron.  11:20,  21). 

Abner.  The  captain  of  the  host, 
or  chief  general,  in  Saul's  army.  He 
was  Saul's  cousin,  son  of  Ner,  the 
brother  of  Kish  (I  Sam.  14:51).  His 
place  was  near  Saul  in  the  household 
and  the  camp  (I  Sam.  20:25;  26:5). 
After  Saul's  death  he  secured  the 
kingdom  for  Ish-bosheth  (Ish-baal) 
Saul's  son  (II  Sam.  2:8-10),  but  was 
treacherously  murdered  by  Joab,  to 
the  great  grief  of  David  (II  Sam.  3: 
27-29). 

Adullam.  A  city  of  Judah,  in  the 
valley  of  Elah.     It  was  an  old  city 


(Gen.  38:1)  and  was  known  in  the 
days  of  the  conquest  (Josh.  12:15). 
In  it  was  the  stronghold  (rather  than 
"cave,"  I  Sam.  22:1)  in  which  David 
took  refuge  from  Saul.  A  "cave  of 
Adullam"  is  shown  six  miles  south- 
east of  Bethlehem,  but  the  tradition 
lacks  basis.  The  modern  town  is 
Aid  el-Ma,  twelve  miles  nearly  west  of 
Bethlehem. 

Agag.  The  name  of  the  Amalekite 
king  captured  by  Saul  and  put  to 
death  by  Samuel  (I  Sam.  15:8,  32,33). 
Perhaps  (Num.  24:7)  the  word  is  a 
title  rather  than  a  proper  name  (cf. 
"Pharaoh"). 

Ahijah.  Priest  in  the  days  of  Saul 
(I  Sam.  14:3).  He  was  with  the  army 
when  Saul  wished  to  learn  the  will  of 
God,  and  ordered  him  to  consult  the 
ephod  which  was  used  as  an  oracle 
(i  Sam.  14:18).  But  the  king  would 
not  wait  for  the  answer  (vs.  19). 
Later  on  the  same  day  the  priest 
advised  consultation,  but  received  no 
answer  (vss.  36,  37).  The  same 
priest  (whose  name  now  appears  as 
Ahimelech)  was  consulted  by  David 
at  Nob  in  his  flight  from  the  court 
(I  Sam.  21:1;  22:9,  10).  For  his 
kindness  to  David  on  this  occasion 
he  and  his  brethren,  the  seventy 
priests,  lost  their  lives  (II  Sam.  22: 
I1-I8). 

Ahimelech.     See  "Ahijah. 

Aljalon,  or  Ajalon.  A  place  on 
the  western  slope  of  the  highland  of 
Ephraim.  The  valley  is  mentioned 
in  the  words  of  Joshua  "thou  moon 
in  the  valley  of  Ajalon"  (Josh,  10: 12), 
transcrilied  from  the  Book  of  Jashar. 
To  this  point  Israel  pursued  the 
Philistines  in  the  battle  of  Michmash 
(I  Sam.  14:30. 

Amalek,  Amalekites.  A  desert 
tribe  living  on  the  plateau  of  et-Tih 
south  of  Judah,  and  in  the  region  of 
Kadesh-barnea  (Gen.  14:7).  They 
were  met  and  defeated  by  the  Hebrews 
on  the  way  from  Egypt  to  Canaan 
(Exod.  i7:8-i6\  and  for  their  hostil- 
ity on  this  and  other  occasions  were 


293 


294 


Samuel 


held  as  hated  foes  by  Israel  (Deut. 
25:17-19).  On  the  attempt  to  enter 
Canaan  from  the  south  the  Amalekites 
were  the  chief  cause  of  their  defeat 
and  discomfiture  (Num.  14:43-45). 
In  the  days  of  the  judges  they  joined 
with  the  Midianites  in  raids  upon  the 
crops  of  Israel  (Judg.  6:3).  They 
had  settlements  in  central  Canaan  as 
shown  by  such  passages  as  Judg.  5: 
14  and  12:15.  Against  them  Saul 
carried  on  successful  wars  (I  Sam. 
14:48)  and  nearly  exterminated  them 
(I  Sam.  chap.  15). 

Ammonites.  A  nation  living  east 
of  the  Jordan  between  the  rivers 
Jabbok  and  Amon  (see  map).  South 
of  them  beyond  the  Amon  lay  Moab 
and  to  their  north  lay  Gilead.  They 
were  of  Semitic  stock,  closely  related 
to  the  Hebrews,  but  like  other  neigh- 
boring people  similarly  related  were 
usually  either  at  war  with  Israel  or  in 
subjection  to  it.  Earlier  than  the 
period  of  occupation  of  Canaan  by 
the  latter,  the  Ammonites  had  been 
driven  back  from  the  Jordan  and  the 
Dead  Sea  by  the  Amorites,  and  upon 
the  conquest  of  these  lands  by  the 
Hebrews  the  tribes  of  Reuben  and 
Gad  settled  in  them.  It  was  the 
dispute  over  these  possessions  that 
led  to  the  war  in  which  Jephthah 
defeated  Ammon  (Judg.  11:4-33). 
Early  in  the  days  of  Saul,  the  king  of 
the  Ammonites,  Nahash  by  name, 
attempted  to  take  the  Israelitish  city 
of  Jabesh-gilead,  but  was  defeated  by 
the  young  king  (I  Sam.,  chap.  11). 
More  amicable  relations  were  estab- 
lished between  the  two  nations  in  the 
beginning  of  David's  reign,  and 
Nahash,  the  king  of  Ammon  (either 
the  one  mentioned  in  Saul's  time, 
or  his  son),  "showed  kindness  to 
David"  (II  Sam.  10:2).  A  friendly 
message  sent  by  David  to  his  suc- 
cessor however  was  met  with  insult, 
and  in  the  war  that  ensued,  all  memory 
of  former  friendship  was  washed  away 
in  blood  (II  Sam.  12:26731.)  The 
later  history  of  the  Ammonites  showed 
similar  vibration  between  victory  and 
defeat.  They  were  cruel  in  war 
(Amos  1:13-15)  and  their  worship  of 
the  god  Moloch  was  a  reflection  of 
their  chief  characteristics 

Amorites.  Among  the  native  popu- 
lations of  Palestine  the  Canaanites 
are  spoken  of  as  dwelling  in  the  lower 
(Mictions,  along  the  seacoast  and  in  the 


Jordan  valley,  while  the  Amorites 
are  described  as  the  mountain  dwellers 
of  the  central  highland  region.  In 
such  a  passage  as  I  Sam.  7:14  the 
name  apparently  includes  all  the  non- 
Israelite  inhabitants  of  Palestine.  At 
least  it  refers  to  the  neighbors  of  the 
Israelites  in  the  days  of  Samuel. 

Aphek.  A  town  mentioned  in  I 
Sam.  4:1  as  the  place  at  which  the 
Philistines  encamped  before  battle 
with  the  Hebrews.  From  the  indica- 
tions there  afforded  it  is  probable  that 
the  place  was  in  the  Plain  of  Sharon, 
a  few  miles  north  of  Lydda,  and  al- 
most due  west  of  Shiloh,  at  a  distance 
of  somewhat  more  than  twenty  miles. 
In  I  Sam.  29:  i  it  is  said  that  the  Phil- 
istines assembled  at  Aphek  before  the 
battle  of  Mt.  Gilboa.  This  may 
mean  either  that  they  gathered  their 
forces  at  the  Aphek  in  Sharon,  men- 
tioned above,  and  then  came  up  to 
Gilboa  through  the  plain  of  Dothan, 
or  that  there  was  an  Aphek  in  the 
Plain  of  Esdraelon  to  which  the  Phil- 
istines moved  from  Shunem.  The 
effort  to  identify  such  a  place  has  not 
been  successful. 

Ark.  The  sacred  box  or  chest 
regarded  by  the  Hebrews  as  repre- 
senting Jehovah.  Sacred  chests,  often 
shap)ed  like  boats,  were  carried  by  the 
Egyptians  in  procession.  The  ark 
was  carried  by  means  of  rods  run 
through  staples  on  its  sides.  It  was 
covered  with  gold,  and  had  over  it  a 
lid  on  which  there  were  kneeling 
figures  of  cherubim  or  angels,  between 
which  the  glory  of  God  rested  (I  Sam. 
4:4).  According  to  Hebrew  tradi- 
tion it  contained  at  one  time  the 
tables  of  the  law,  Aaron's  rod  and  the 
pot  of  manna.  It  was  carried  at  the 
head  of  the  hosts  of  Israel  on  the  march 
to  their  new  home  in  Canaan.  It  was 
believed  to  be  endowed  with  magical 
properties  for  the  defeat  of  enemies 
(I  Sam.  4:3).  Its  presence  in  the 
new  capital  founded  by  David  at 
Jerusalem  was  secured  by  events  that 
still  further  enhanced  its  sacredness. 

Ashtaroth.  Astarte  was  the  female 
divinity  of  the  Phoenicians,  the  consort 
of  Baal.  The  usual  form  in  which 
the  name  appears  in  the  Old  Testa- 
ment is  Ashtoreth.  Of  this  the  plural 
is  Ashtaroth,  and  refers  to  the  various 
images  and  shrines  of  the  goddess. 
Her   worship   was   celebrated   on   the 


Dictionary 


295 


tops  of  hills  in  groves  (called  Asherah), 
and  was  accompanied  by  impure  and 
degrading  practices.  For  this  reason, 
and  because  the  worship  of  any  false 
deity  lowered  the  religious  life  of  the 
people,  the  prophets  of  Israel  always 
denounced  the  practice  of  offering 
sacrifices  to  the  Baals  (Baalim)  and 
the  Astartes  (Ashtaroth).  (See 
"  Baalim.") 

Azekah.  A  city  of  Judah  a  short 
distance  east  and  upward  from  the 
Philistine  city  of  Gath.  It  was  near 
Socoh,  between  which  and  itself  lay 
Ephesdammin,  where  the  Philistines 
pitched  their  camp  at  the  time  of 
David's  victory  over  Goliath  (see 
map). 

Baalim.  Plural  of  Baal,  the  sun- 
god  of  the  Phoenicians.  His  worship 
was  attended  with  cruel  rites,  suth  as 
the  sacrifice  of  children.  As  Phoenicia 
was  not  far  to  the  north,  along  the 
sea-coast,  the  idolatrous  practices  of 
its  people  easily  spread  into  the  land 
of  Israel  in  periods  when  the  activity 
of  the  prophets  ceased.  It  was  the 
business  of  these  men  of  God  to  rid 
the  land  of  such  immoral  and  unholy 
practices. 

Barak.  A  leader  whom  the  pro- 
phetess Deborah  summoned  from  the 
northern  tribe  of  Naphtali  to  deliver 
Israel  from  the  yoke  of  Jabin,  king  of 
Hazor  (Judg.,  chap.  4).  In  the 
battle  of  Mt.  Tabor  he  won  a  notable 
victory,  crushing  the  army  of  the 
Canaanites.  One  of  the  oldest  frag- 
ments of  Hebrew  poetry  is  the  ode  in 
memory  of  this  triumph  (Judg., 
chap.  5). 

Bedan.  Probably  an  error  for 
Barak  in  I  Sam.  12:11. 

Beer-sheba  ("Well  of  the  Oath"), 
One  of  the  oldest  places  in  Palestine, 
the  home  of  Abraham  (Gen.  21:31), 
of  Isaac  (Gen.  26:23),  and  of  Jacob 
(Gen.  28:10).  Its  frequent  mention 
as  a  geographical  landmark  ("from 
Dan  to  Beer-sheba,"  I  Sam.  3:20) 
was  owing  to  its  extreme  southern 
position.  It  was  about  forty-five  miles 
southwest  of  Jerusalem  and  twenty- 
five  miles  from  Hebron,  in  the  same 
direction.  It  is  named  as  the  resi- 
dence of  the  two  sons  of  Samuel, 
whom  he  appointed  as  judges  (I  Sam. 
8:2). 


Belial.  Used  in  the  expressions 
"Sons  of  Belial,"  "Daughters  of 
Belial."  The  origin  of  the  word 
"Belial"  is  obscure.  It  perhaps 
signified  wickedness,  vileness,  destruc- 
tion, or  the  abyss,  i.e.,  the  underworld 
of  the  dead.  The  phrases  above 
quoted  apparently  refer  to  vile,  worth- 
less persons,  destined  to  ruin.  In  the 
New  Testament  the  word  appears,  in 
at  least  one  instance  (II  Cor.  6:15) 
to  be  equivalent  to  Satan. 

Beth-aven  ("house  of  vanity"). 
A  town  near  Bethel  and  west  of 
Michmash.  By  the  later  prophets, 
like  Hosea,  the  name  was  used  for 
Bethel  itself  as  a  reflection  upon  its 
golden  calf,  set  up  by  king  Jeroboam. 

Bethel  ("House  of  God").  One  of 
the  most  ancient  sanctuaries  in  Pales- 
tine. It  was  here  that  Jacob  rested 
on  his  journey  to  Padan-aram,  and 
saw  the  vision  of  the  ladder  set  up 
between  heaven  and  earth  (Gen, 
28:10-22).  It  was  known  in  earlier 
days  as  Luz.  The  modem  name  is 
Beitin.  It  is  on  the  highway  north 
from  Jerusalem,  about  ten  miles  dis- 
tant, on  high  ground.  It  was  at  one 
time  a  fortress  (I  Sam.  13:2),  used 
by  Saul  as  headquarters  for  a  part  of 
his  army. 

Beth-horon.  There  were  two  places 
of  this  name,  upper  and  lower  Beth- 
horon,  situated  a  few  miles  northwest 
of  Jerusalem,  one  at  the  top  the  other 
at  the  bottom  of  a  pass  leading  from 
the  central  highland  of  Ephraim  down 
to  the  lower  plateau  called  the  Shephe- 
lah.  Along  this  pass  took  place  the 
battle  in  which  Joshua  defeated  the 
Canaanites  (Josh.  10:9-13).  Later, 
the  Philistines  on  their  raids  from 
Michmash  sent  one  of  their  three  bands 
toward  Beth-horon  (I  Sam.  13:18). 

Bethlehem  ("house  of  bread").  A 
town  five  miles  south  of  Jerusalem. 
It  was  the  home  of  David's  family 
(I  Sam.  16:1,  4).  A  well,  said  to  be 
the  famous  well  of  whose  water  David 
longed  to  drink  (II  Sam.  23:14,  is)  is 
shown  to  travelers.  In  the  Book  of 
Micah  it  is  represented  as  David's 
city,  the  place  from  which  his  great 
successor,  the  Messiah,  would  come 
(Mic.  5:2).-  Here  Jesus  was  bom 
(Matt.  2:1-5).  It  was  also  believed 
to  be  the  same  as  Ephrath  or  Ephra- 
thah  (Gen.  35:19'.  Mic.  5:2:  I  Sam. 


296 


Samuel 


17:12),  though  the  identification  is  far 
from  certain. 

Beth-shan.  A  city  in  the  Jordan 
valley  at  the  lower  end  of  the  Valley 
of  Jezreel.  It  was  an  important 
town,  commanding  the  entrance  to 
Palestine  from  the  East-Jordan  side. 
The  Philistines  obtained  possession  of 
the  place,  and  hung  the  bodies  of 
Saul  and  his  sons  upon  the  walls. 
This  shows  how  far  eastward  the 
Philistine  dominion  extended  after 
Saul's  downfall.  The  modern  name 
of  the  place  is  Beisan. 

Beth-shemesh.  A  town  on  the 
border  of  the  tribe  of  Judah,  situated 
about  half  way  between  Ashdod  and 
Jerusalem.  The  words  mean  "  House 
of  the  Sun,"  and  may  point  to  heathen 
worship  of  the  sun  practiced  before 
the  days  of  Samuel.  From  Ekron, 
the  last  place  at  which  the  ark  was 
kept  among  the  Philistines,  it  was  the 
nearest  point,  about  twelve  miles  on 
the  way  to  the  hill  country  on  which 
Jerusalem  and  Shiloh  were  situated. 
Beth-shemesh  was  just  at  the  mouth 
of  one  of  the  valleys  (the  Vale  of  Sorek) 
at  the  point  where  it  opened  from  the 
Judean  hills  into  the  Philistine  plain. 

Bezek.  A  town,  whose  modern 
name  is  Ibzik,  about  thirteen  miles 
northeast  from  Shechem  (see  map). 
It  was  the  mustering  point  for  Saul's 
army  before  the  relief  of  Jabesh- 
gilead  (I  Sam.  n:8). 

Blood.  The  law  of  Israel  forbade 
the  eating  of  blood  in  any  form  because 
it  was  sacred  to  Jehovah  and  was  to 
be  poured  out  as  a  libation  to  him  at 
the  foot  of  the  altar.  Therefore  all 
beasts  killed  for  food  must  be  regarded 
as  sacrifices  and  killed  in  the  proper 
manner.  The  sin  of  I  Sam.  14:32 
consisted  in  the  disregard  of  this 
necessity  for  the  sacrificial  killing  of 
the  beasts  and  the  offering  of  their 
blood  to  deity.  Saul  remedied  it  by 
consecrating  a  stone  as  an  altar,  and 
thus  making  proper  the  slaughter  of 
such  sheep  and  oxen  as  were  brought 
to  him  there. 

Bottle.  Usually  a  leather  bag 
made  from  the  skin  of  a  young  kid, 
goat,  cow,  or  buffalo.  The  larger 
ones  were  squared.  The  smaller  sizes 
usually  retained  the  shape  of  the 
animal  whose  skin  was  used.  The 
capacity  would  range  from  two  or 
three  gallons  upward. 


Carmel.  A  city  of  Judah,  about  ten 
miles  southeast  of  Hebron.  Here 
Saul  set  up  a  monument  or  trophy  on 
his  return  from  his  expedition  against 
the  Amalekites  (I  Sam.  15:12),  and 
here  Nabal  lived  in  the  days  when 
David  was  an  outlaw  (I  Sam.  25:2  f.). 

Cherethites.  A  tribe  mentioned  as 
living  in  the  southern  portion  of 
Canaan  (I  Sam.  30:14;  Zeph.  2:5). 
In  II  Sam.  15:18  they  are  mentioned 
along  with  the  Pelethites  and  Gittites 
as  among  David's  hired  guards,  and 
are  often  referred  to  in  a  similar  man- 
ner. That  they  were  Philistines  seems 
obvious.  It  has  been  thought  that  the 
name  is  derived  from  the  belief  that 
the  Philistines  originally  came  from 
Caphtor  or  Crete,  and  thus  the  name 
Cherethites  =  Cretans  took  form. 

Cubit.  A  Hebrew  measure  of  dis- 
tance, whose  exact  value  is  not  known. 
By  some  it  is  given  as  low  as  sixteen 
inches;  by  others  as  high  as  twenty- 
five.  The  height  of  Goliath  at  an 
average  estimate  would  have  been  not 
far  from  ten  feet. 

Diviners.  Men  who  practiced 
magic,  or  the  art  of  finding  out  the 
future.  They  had  various  methods 
of  operating,  such  as  the  use  of  the 
bowl  or  cup  (Gen.  44:  s),  or  the  shoot- 
ing of  arrows  (Ezek.  21:21),  in  order 
to  determine  whether  the  plans  of 
those  who  consulted  them  were  likely 
to  succeed.  They  were  the  same 
sort  of  people  as  the  modern  fortune- 
teller, who  practices  on  the  credulity 
of  the  ignorant.  All  these  kinds  of 
divining  or  fortune-telling  were  for- 
bidden to  the  Israelites,  but  they 
persisted  in  spite  of  the  law. 

Eben-ezer.  A  place  at  which 
Samuel  set  up  a  stone  of  memorial 
after  the  victory  over  the  Philistines, 
as  recorded  in  I  Sam.  7:12.  It  was 
between  Mizpah  (Nebi  Samwil)  and 
Shen  ("the  tooth")  or  Jashana,  which 
latter  place  has  not  been  satisfactorily 
located.  This  makes  the  site  of 
Eben-ezer  only  conjectural.  It  was 
somewhere  in  the  highland  region  of 
Judah,  and  not  far  from  Mizpah. 

Edom,  Edomites.  The  region  to 
the  south  of  the  Dead  Sea  was  called 
Edom  (Idumea  in  the  days  of  Jesus). 
Its  people,  the  Edomites,  were  usually 
hostile  to  the  Israelites,  although  indi- 
viduals sometimes  took  service  with 


Dictionary 


297 


them.  Doeg,  an  Edomite,  was  the 
chief  muleherd  of  Saul  (I  Sam.  21:7; 
22:9). 

Egypt,  A  country  in  Africa  lying 
along  the  River  Nile,  and  in  the  delta 
formed  by  its  various  mouths.  The 
Hebrews  lived  there  for  several  genera- 
tions during  the  earliest  portion  of  their 
history,  and  were  held  as  slaves  by 
the  Egyptians  and  their  king,  the 
Pharaoh  (I  Sam.  2:27).  Their  de- 
liverance was  accomplished  by  Moses, 
and  their  departure  was  called  the 
exodus.  The  marvelous  events  which 
resulted  in  this  deliverance  were  often 
recalled  in  the  later  history  (I  Sam. 
4:8). 

Bkron.  One  of  the  five  cities  of 
the  Philistines,  situated  about  ten 
miles  almost  directly  north  of  Gath 
(Tell-es-Safi).  The  modern  name  is 
Akir.  It  was  one  of  the  places  to 
which  the  ark  was  taken  according  to 
the  story  in  I  Sam.  5: 10,  and  was  the 
refuge  of  the  flying  Philistines  after 
the  death  of  Goliath  (I  Sam.  17:52). 

Elah,  Valley  of  ("valley  of  the 
terebinth").  Probably  the  modem 
Wadi-es-Sunt,  a  valley  that  leads  up 
from  the  Philistine  plain  near  Gath 
(Tell-es-Safi),  and  after  an  hour 
divides  in  the  directions  of  Hebron 
and  Jerusalem.  At  this  junction 
point  the  battle  between  David  and 
Goliath  probably  took  place  (I  Sam. 
17:2). 

Elders.  As  their  name  implies,  the 
men  of  age  and  wisdom,  the  heads  of 
households  or  clans,  the  sheiks  as  they 
would  be  called  today  in  the  Orient, 
were  the  ruling  class  in  the  cities  and 
towns  of  Israel.  They  acted  as  judges 
(Deut.  22:15)  and  gave  advice  to  the 
king  or  ruler  of  the  state  (I  Sam.  8:4). 
Their  good  opinion  was  regarded  as 
indispensable  to  a  king  (I  Sam.  15:30). 

Eli.  The  head  of  the  priestly  order 
in  the  closing  days  of  the  judges.  He 
combined  the  duties  of  priest  with 
those  of  judge.  He  is  already  an  old 
man  when  he  first  appears.  In  all 
regards  save  the  control  of  his  sons  he 
bears  an  upright  character.  His  faults 
were  due  to  weakness  and  leniency. 
He  presided  over  civic  and  religious 
affairs  at  Shiloh,  and  there  he  came  to 
his  death  on  hearing  of  the  death  of 
his  two  sons  and  the  capture  of  the 
ark  by  the  Philistines  (I  Sam.,  chaps, 
1-4). 


En-dor  ("spring  of  Dor").  A  vil- 
lage on  the  northern  slope  of  "Little 
Hermon,"  opposite  Mt.  Tabor.  It 
was  the  home  of  the  medium  consulted 
by  Saul  on  the  night  before  his  death. 
It  still  bears  the  ancient  name.  It 
would  require  a  journey  of  ten  to 
twelve  miles  to  reach  it  from  Saul's 
camp. 

En -gedi("  fountain  of  the  kid").  A 
spring  on  the  western  shore  of  the  Dead 
Sea  at  about  its  middle  point  from 
north  to  south.  The  anr.ient  name 
of  the  town  was  Haza//in-tamar  (Gen, 
14:7;  11  Chron.  20:2;,  The  spring 
bursts  out  from  the  rock  at  an  eleva- 
tion of  612  ft.  above  the  sea.  The 
place  is  rich  in  vegetation,  though  the 
surrounding  region  is  a  desolate,  rocky 
wilderness.  Among  the  caves  in  the 
mountains  near  by  David  found  a 
refuge  from  Saul,  and  in  one  of  them 
occurred  the  incident  of  I  Sam., 
chap.  24  in  which  David  showed  his 
generosity  by  sparing  the  life  of  the 
king. 

Ephah.  A  Hebrew  measure  of 
capacity,  used  for  measuring  grain, 
flour,  etc.  It  was  equivalent  to  about 
seventy  pints,  and  roughly  corresponds 
to  our  bushel. 

Ephod,  A  garment  worn  by  priests 
and  those  of  priestly  class  (I  Sam. 
2:18).  It  was  usually  of  linen.  The 
word  is  also  used  to  describe  an  image 
worshiped  as  an  idol  (Judg.  8:27). 
It  is  not  always  easy  to  tell  in  which  of 
the  two  senses  the  word  is  employed 
(cf.  I  Sarn.  14:3  where  the  meaning 
may  be  either  "wearing  an  ephod" 
i.e.,  serving  as  priest,  or  "bearing  an 
ephod"  for  the  purpose  of  inquiring 
the  will  of  God). 

Ephraim.  One  of  the  twelve  tribes, 
named  after  a  son  of  Jacob.  Its  ter- 
ritory lay  in  the  lofty  central  portion 
of  Palestine,  between  Benjamin  on  the 
south  and  Manasseh  on  the  north. 
It_  was  the  strongest  of  the  northern 
tribes.  The  sanctuary  or  tabernacle 
was  located  at  Shiloh,  within  its  bor- 
ders. 

Ephrath,  Ephrathah,  Ephrathite, 
See  "Bethlehem," 

Feasts,  The  Hebrews,  like  other 
nations,  held  sacred  feasts  at  special 
seasons  of  the  year.  Among  these 
were  the  feasts  of  sheep-shearing  and 
grape-gathering,  the  new  moon  festi- 
val, the  family  feasts.      It  seems  to 


298 


Samuel 


have  been  the  custom  also  in  Samuel 's 
(lay  to  make  an  annual  pilgrimage  to 
the  nearest  shrine  for  the  purpose  of 
celebrating  a  feast.  There  aimual 
feasts  gradually  took  precedence 
over  others  (Exod.  23:14,  17; 
34:23);  these  vyere:  (i)  the  Feast  of 
Unleavened  Bread  (Exod.  23:15) 
which  began  with  the  Passover,  com- 
memorating the  departure  from  Egypt, 
on  the  fourteenth  dav  of  the  first 
month,  Abib  (  =  March-April),  and 
continued  for  seven  days  (Deut.  16: 
1-8);  (2)  the  Feast  of  Weeks  (Exod. 
34:22),  called  also  the  "feast  of  har- 
vest" (Exod.  23: 16),  in  Sivan  (  =  May- 
June)  which  came  some  weeks  (fifty 
days,  hence  called  "Pentecost")  after 
the  Passover  (Deut.  16:9-12);  and 
(3)  the  Feast  of  Tabernacles  or 
"feast  of  ingathering"  (Exod.  23:16; 
34:22),  at  the  close  of  the  vear,  in  the 
seventh  month,  Tisri  (=- September), 
when  the  crops  were  gathered  (Deut. 
16: 13-17).  At  these  feasts  it  was  the 
expectation  that  all  the  men  of  the 
nation  should  appear  with  suitable 
offerings.  This  was  probably  not 
obligatory,  however,  and  the  man  who 
faithfully  observed  the  custom  of 
keeping  even  one  of  the  feasts  from 
year  to  year  was  esteemed  as  a  pious 
Israelite  (I  Sam.  1:3). 

Gad.  A  tribe  of  the  Hebrews  which 
remained  east  of  the  Jordan  in  the 
settlement  of  Canaan.  Their  territory 
lay  on  the  eastern  border  of  the  Dead 
Sea,  near  its  northern  end. 

Gad.  A  prophet  or  seer  who  was 
with  David  in  his  outlaw  life  in  Moab 
(I  Sam.  22:5)  and  who  reproved  him 
in  later  life  for  the  royal  census  (II 
Sam.  24:11).  In  I  Chron.  29:20  he 
'is  named  as  a  biographer  of  David. 

Gath  ("wine  press").  One  of  the 
five  chief  cities  of  the  Philistines.  In 
David's  time  it  had  a  king  (I  Sam. 
21: 10),  with  whom  the  young  Hebrew 
took  refuge.  Its  site  is  not  known 
with  certainty,  but  Tell-es-Safi,  eight- 
een miles  east  and  somewhat  south 
of  Askelon,  has  been  thought  to  occupy 
the  place  where  Gath  stood. 

Geba  ("hill").  A  town  now  called 
Jeba.  about  seven  miles  north  of 
Jerusalem  on  the  south  side  of  the 
gorge  Wadi  Suweinit,  opposite  Mich- 
mash.  Here  Jonathan  had  a  division 
of  the  Hebrew  army  at  the  time  of 


Saul's  first  campaign  against  the 
Philistines,  and  from  this  place  he 
started  on  the  adventure  which  brought 
on  the  battle  narrated  in  I  Sam., 
chap.  14. 

Gibeah  ("high  place").  A  town 
situated  some  four  miles  north  of 
Jerusalem  on  the  road  to  Ramah  and 
Bethel.  It  was  the  home  of  Saul,  and 
from  this  fact  was  also  called  Gibeah 
of  Saul  (I  Sam.  11:4);  and  because  it 
had  a  local  sanctuary,  it  was  some- 
times called  Gibeah  (or  the  hill)  of 
God  (I  Sam.  10:5),  while  in  I  Sam. 
13:2  it  is  called  Gibeah  of  Ben- 
jamin. Here  Saul  held  his  simple 
court. 

Gllboa.     See  "Mt.  Gilboa." 

Gilead.  A  region  east  of  the 
Jordan  and  north  of  the  territories  of 
the  tribes  of  Gad  and  Reuben.  It 
was  mountainous.  Jabesh-gilead  was 
one  of  its  cities. 

Gilgal  ("a  circle").  The  name  of 
several  places  in  Palestine.  It  ap- 
pears to  have  been  the  custom  in 
antiquity  to  mark  a  sacred  place  with 
cairns  or  monuments.  Such  a  place 
would  naturally  be  kno^^Ti  in  later 
years  as  a  "gilgal."  The  town  men- 
tioned in  I  Sam.  7:16  seems  to  have 
been  in  the  same  general  district  as 
Bethel  and  Mizpah.  It  has  been 
identified  with  the  modem  Jiljiliyah, 
seven  miles  north  of  Bethel  and  about 
four  miles  southwest  of  Shiloh.  It 
may  be  that  it  gathered  to  itself  some 
of  the  renown  and  religious  signifi- 
cance of  Shiloh  after  the  loss  of  the  ark 
That  it  was  not  the  Gilgal  in  the  Jor- 
dan valley  seems  clear.  That  would 
have  been  far  do\vn  from  the  high- 
lands, outside  of  the  main  part  of  the 
land,  and  difficult  to  reach. 

Girzites.     See  "Gizrites.'* 

Gizrites.  Probably  the  correct 
reading  for  the  word  "Girzites"  in 
I  Sam.  27:8.  It  undoubtedly  refers 
to  the  inhabitants  of  Gezer  the  modern 
Tell  Jezer,  a  site  recently  excavated, 
on  the  way  from  Jaffa  to  Jerusalem. 
Gezer  was  a  strong  city,  not  included 
among  the  Canaanite  conquests  of 
the  Hebrews,  but  later  on  given  by  the 
king  of  Egypt  to  his  daughter  as  a 
dower  at  the  time  of  her  marriage  to 
Solomon  (I  Kings  9: 16).  Its  popu- 
lation was  therefore  still  Canaanite  in 
the  days  of  Da^'id. 


Dictionary 


299 


Goliath.  A  Philistine  giant,  whose 
home  was  in  Gath.  He  challenged 
the  army  of  King  Saul  and  was  slain 
by  David  (I  Sam.  17:1-54).  In  II 
Sam.  21:19  fi  man  of  the  same  name 
is  mentioned  as  having  been  slain  by 
Elhanan  of  Bethlehem.  This  has  led 
some  to  suppose  that  Elhanan  was 
another  name  of  David.  Goliath  be- 
longed to  a  family  of  giants  (II  Sam. 
21:22), 

Guilt  offering.  A  gift  or  sacrifice 
made  in  those  cases  where  the  sinner 
has  robbed  or  defrauded  either  man 
or  God  of  that  which  is  their  due.  It 
is  usually  called  "  trespass-offering  " 
in  the  English  Bible,  it  was  intended 
as  a  reparation  or  compensation  for 
the  injury  done.  Thus  the  Philistines 
sent  back  with  the  ark  certain  golden 
images  representing  the  form  in  which 
they  had  suffered  for  carrying  away 
the  ark. 

Harp.  A  lyre  or  stiinged  instru- 
ment much  loved  by  the  Hebrews.  It 
was  used  by  the  bands  of  prophets  in 
their  wild  minstrelsy  (I  Sam.  10:5) 
and  was  the  instrument  which  the 
youthful  David  played  (I  .Sam.  16:16). 
It  was  small  enough  to  be  carried 
easily  in  processions,  and  was  used  to 
accompany  odes,  chants,  or  war  hymns. 

Hazor.  The  capital  of  King  Jabin 
near  Lake  Merom  (Huleh)  on  the 
highlands  of  Western  Palestine  (see 
map). 

Ichabod.  The  son  of  Phinehas, 
and  grandson  of  Eli.  His  mother 
died  at  his  birth  on  learning  of  the 
death  of  her  husband  and  the  loss  of 
the  ark  (I  Sam.  4:21).  He  is  men- 
tioned (I  Sam.  14:3)  as  the  uncle  of 
Ahitub,  priest  in  the  reign  of  Saul. 

Idolatry.  The  worship  of  idols  or 
images,  representing  both  Jehovah 
and  other  gods  (see  "strange  gods"). 
Such  worship  was  usually  carried  on 
at  some  shrine  where  an  image  of 
wood  or  stone,  representing  the  god 
in  the  form  of  a  man  or  beast,  was 
adored.  The  law  of  Israel  sternly 
forbade  all  such  practices,  and  the 
prophets  spent  their  lives  in  leading 
the  people  away  from  idolatry  to  the 
worship  of  the  living  God. 

Ishvi.  A  son  of  Saul  mentioned  in 
I  Sam.  14:49.  The  name  seems  to  be 
a    contraction    of    Ishijah,    "man    of 


Jehovah."  In  I  Chron.  8:33  he  is 
called  Eshbaal,  "man  of  Baal"  (i.e., 
of  the  Lord).  But  in  the  days  when 
the  prophets  saw  the  danger  of  using 
"Baal"  ("Lord")  at  all,  lest  it  should 
lead  to  the  worship  of  the  god  of  that 
name,  the  name  was  changed  to  Ish- 
bosheth,  "man  of  shame"  (II  Sam. 
2:8,  where  the  change  for  religious 
purposes  is  apparent).  No  parent 
would  ever  have  named  his  son  Ish- 
bosheth.  In  the  days  of  Saul,  however, 
Ish-baal,  "man  of  the  Lord,"  was 
quite  proper. 

Jabesh-gilead.  A  city  whose  name 
seems  to  survive  in  the  Wadi  Yabis, 
a  river  which  flows  into  the  Jordan 
from  the  east  some  ten  miles  below 
Beisan  (Bethshan).  The  city  was 
probably  a  short  distance  north  of  the 
river,  and  about  seven  miles  from 
Bella  (see  map).  According  to  Judg. 
21:8-12,  it  was  destroyed  in  the  pre- 
kingly  period.  In  the  times  of  Saul  it 
had  risen  again,  and  was  delivered  bv 
him  from  a  siege  by  the  Ammonites 
(I  Sam.  11:1-11).  In  remembrance 
of  this  rescue  its  people  at  the  death  of 
Saul  heroically  recovered  the  bodies 
of  the  dead  king  and  his  sons  and  gave 
them  honorable  burial  in  their  city 
(I  Sam.  3i:f«-i3). 

Jacob.  The  patriarch  from  whom 
the  twelve  tribes  were  traced  (Gen. 
25:19-49)-  His  name  "Israel"  was 
also  borne  by  the  nation.  After 
living  the  life  of  a  herdsman  in 
Canaan,  famine  at  home  and  the 
presence  of  his  son  Joseph  in  high 
favor  at  the  court  of  Egypt  led  to  his 
removal  to  that  land,  where  his 
death  occurred.  The  change  of  royal 
attitude  toward  his  descendants 
brought  on  their  experiences  as  serfs, 
and  led  at  last  to  their  departure 
from  Eygpt  under  Moses  and  Aaron. 

Jephthah.  Hebrew  warrior  and 
judge.  His  home  was  in  Gilead,  east 
of  the  Jordan  and  when  the  region 
was  raided  by  the  Ammonites,  he  was 
called  to  lead  his  people  in  the  war. 
He  gained  a  complete  victory,  but  was 
compelled  to  offer  up  his  daughter  in 
fulfilment  of  a  rash  vow  that  if  success- 
ful he  would  sacrifice  the  first  person 
who  came  out  from  his  tent  on  his 
return  (Judg.  chap.  11). 

Jerubbaal.  A  Judge  of  Israel 
usually  called  Gideon    (Judg.,  chaps. 


^oo 


Samuel 


6-8),  a  native  of  Manasseh,  who  in  a 
time  when  the  desert  tribe  of  Midian 
invaded  the  land  in  great  force  raised 
an  army,  and  after  reducing  it  by 
various  tests  to  the  small  but  effective 
number  of  three  hundred,  won  a  great 
victory,  freed  the  district  from  its 
enemies  and  was  importuned  to  accept 
the  title  of  king,  which  he  declined. 

Jerusalem.  The  capital  of  the 
united  kingdom  under  David  and 
Solomon,  and  after  the  division  the 
capital  of  the  kingdom  of  Judah.  It 
was  captured  by  David  from  the 
Jebusites  (II  Sam.  s^S-i-"')-  It  is 
mentioned  as  the  place  to  which 
David  took  the  head  of  Goliath,  but 
this  is  of  course  an  error,  for  it  was  not 
in  Israel's  possession  till  several  years 
after  that  event. 

Joab.  Son  of  Da\ad's  sister  Zeruiah, 
and  brother  of  Abisliai  and  Asahel. 
He  does  not  appear  in  the  earlier  por- 
tion of  David's  career,  being  merely 
mentioned  as  the  brother  of  Abishai 
m  I  Sam.  26:6.  He  was  David's 
chief  captain,  a  man  of  fiery,  implac- 
able nature,  yet  devoted  to  the  king. 
He  was  put  to  death  by  Solomon 
(I  Kings  2:28-35). 

Jonathan.  Son  of  Saul,  a  young 
man  of  exceptionally  high  character, 
chiefly  knoAvn  because  of  his  strong 
friendship  for  David.  His  first  ap- 
pearance is  at  Geba  of  Benjamin  as 
commander  of  a  thousand  men 
(I  Sam.  13:2).  Soon  after,  his  exploit 
in  stampeding  the  Philistine  garrison 
at  Michmash  led  to  Saul's  great 
victory. 

Keilah.  A  town,  four  miles  south 
of  Adullam  on  the  western  slope  of 
Judah,  on  the  road  from  Philistia  to 
Hebron.  It  was  a  fortified  city  with 
walls  and  gates  (I  Sam.  23:  7).  David 
delivered  its  people  from  the  Philis- 
tines but  v/as  unable  to  remain  in  it 
at  the  time  Saul  pursued  him,  owing 
to  the  unwillingness  of  its  people  to 
face  Saul's  wrath. 

Kenites.  A  desert  tribe  of  Midian 
Jvhich  accompanied  Israel  from  the 
wilderness  to  the  borders  of  Palestine. 
Hobab,  the  father-in-law  of  Moses, 
was  of  this  tribe  (Judg.  1:16),  and 
Heber  the  Kenite  lived  in  north 
Palestine  at  the  time  of  the  battle  of 
Mt.  Tabor  (Judg.  4:11.  i?)-  They 
seem  to  have  been  friendly  to  Israel, 
and  for  that  reason  Saul  warned  those 


of  the  tribe  who  lived  among  th*. 
Amalekites  to  save  themselves  at  the 
time  of  his  .southern  campaign  (I  Sam. 
15:6). 

Kiriath-jearim  ("town  of  the 
woods").  A  town  of  Judah  situated 
some  nine  or  ten  miles  west  and  slightly 
north  from  Jerusalem,  and  about  the 
same  distance  northwest  from  Beth- 
shemesh.  The  modern  name  is  Kuriet 
el  Enab,  and  it  is  locally  known  as  Abu 
Gosh,  after  a  famous  robber  of  the 
last  century.  Attempts  to  locate  it  else- 
where do  not  seem  so  satisfactory.  It 
was  on  the  highland  of  central  Pales- 
tine, so  that  the  journey  of  the  ark 
from  Beth-shemesh  was  tipvard  all 
the  way  (I  Sam.  6:20,  21). 

Mlchal.  Younger  daughter  of  Saul 
and  wife  of  David.  Saul  offered  her 
to  David  for  the  proofs  of  a  hundred 
slain  Philistines,  hoping  by  this  means 
to  bring  about  his  death  (I  Sam.  18: 
20-28).  When  David  left  the  court 
she  was  given  to  Palti,  or  Paltiel  the 
son  of  Laish  of  Gallim  (I  Sam  25:44)- 
but  she  was  restored  to  David  by 
Abner  after  Saul's  death  (II  Sam. 
3:12-16).  In  II  Sam.  21:8  Michal 
is  called  the  wife  of  Adriel  the  Meho- 
lethite,  but  it  is  probable  that  Merab 
is  meant  (I  Sam.  18:  iq). 

Michmash.  A  town  situated  on  a 
high  hill  east  of  Bethel  and  about  eight 
miles  north  of  Jerusalem,  near  Ramah. 
It  was  held  by  Saul  and  two  thousand 
of  his  forces  soon  after  the  opening  of 
his  reign  (I  Sam.,  chap.  13),  but  when 
the  exploit  of  Jonathan  in  smiting  the 
Philistine  garrison  in  Geba  became 
known  the  Philistines  gathered  in 
numbers,  took  Michmash,  and  posted 
a  camp  there  (I  Sam.  13:5).  From 
this  they  were  dislodged  by  the 
Hebrews  after  Jonathan's  heroic  ad- 
venture (I  Sam.  14:31)- 

Mizpah  ("watchtower").  There 
were  several  places  of  this  name  in 
Palestine,  as  would  be  natural  from 
the  meaning  of  the  word.  The  town 
mentioned  in  I  Sam.  7:5.^  10:17,  etc., 
was  situated  on  a  high  hill,  five  miles 
northwest  from  Jerusalem.  Its  mod- 
ern name  is  Nebi  Samwil  ("  the  pro- 
phet Samuel")  from  the  tradition 
which  connect  his  name  with  the  place. 
It  is  a  conspicuous  landmark  on  the 
horizon,  just  such  a  spot  as  might  well 
be  chosen  for  a  rendezvous  of  the 
Israelites. 


Dictionary 


301 


Moab.  The  high  region  east  of  the 
Dead  Sea,  extending  from  its  southern 
end  to  a  movable  frontier  on  the 
north  that  was  at  times  some  distance 
up  the  Jordan  from  its  mouth,  at  others 
near  the  northern  end  of  the  sea,  and 
at  times  still  further  south.  The 
people  were  Semites,  related  to  the 
Ammonites,  their  neighbors  on  the 
northeast,  the  Edomites,  joining  them 
on  the  southwest,  and  the  Hebrews 
across  the  sea.  In  the  days  of  the 
judges  Eglon,  king  of  Moab,  in  com- 
pany with  the  Ammonites  and  Amale- 
kites,  subdued  a  considerable  part  of 
Canaan  and  oppressed  the  people. 
Deliverance  was  gained  by  Lhud,  who 
put  Eglon  to  death  (Judg.  3:12-30). 

Moses.  The  great  leader  of  the 
Hebrews  in  the  period  of  their  depart- 
ure from  Egypt  (Exod.,  chaps.  2  f.). 
Under  his  direction  they  made  their 
escape  from  oppression  at  the  hands  of 
the  Egyptians,  crossed  an  arm  of  the 
Red  Sea  when  the  waters  were  driven 
back  by  a  strong  wind,  traversed  the 
desert  to  the  region  of  Sinai,  and  there 
received  the  primitive  institutes  or 
constitution  of  the  nation.  With  vary- 
ing fortunes  they  continued  to  Kadesh- 
barnea  south  of  Judah,  and  then  after 
abortive  efforts  to  enter  Canaan, 
passed  to  the  country  east  of  the  Jor- 
dan. Here  Moses  after  a  long  life 
spent  in  the  service  of  his  people  died, 
without  the  privilege  of  setting  foot 
on  the  soil  to  the  margin  of  which  he 
had  led  the  nation.  The  legal  material 
from  Exod.,  chap.  20  to  the  close  of 
Deuteronomy  is  set  in  the  framework 
of  Moses'  life.  He  continued  through- 
out the  later  history  the  most  con- 
spicuous figure  of  the  past. 

Mt.  Gilboa.  A  range  of  hills,  rising 
to  the  height  of  1,700  ft.  on  the  east 
of  the  Plain  of  Esdraelon,  and  south 
of  the  Valley  of  Jezrcel.  It  was  the 
site  of  the  camp  of  Saul  in  his  final 
campaign  against  the  Philistines 
(I  Sam.  28:4)  and  the  scene  of  his 
defeat  and  death  in  the  battle  that 
followed  (I  Sam.  31:8).  In  his  lament 
over  the  issue  of  the  battle,  David 
mentioned  the  "mountains  of  Gilboa" 
reproachfully  as  the  field  of  the  tragedy. 

Naioth.  A  part  of  the  town  of 
Ramah,  the  home  of  Samuel  (I  Sam, 
19:18;  20:1).  The  meaning  of  the 
word  is  unknown.  Some  have  sup- 
posed it  to  be  a  house  in  which  the 


prophets  dwelt,  such  as  is  mentioned 
in  II  Kings  6:1-7. 

Nazirite.  One  who  became  "con- 
secrated," as  the  word  implies.  Nazi- 
rites  were  under  vows,  either  for  life, 
or  for  a  given  period.  The  vow,  made 
either  by  the  Nazirite  himself,  or  by 
his  parents,  forbade  his  use  of  wine 
or  other  strong  drink,  forbade  the 
cutting  of  his  hair,  and  did  not  permit 
any  contact  with  a  dead  body.  Sam- 
son is  an  example  of  this  order  of 
men  (Judg.  13:5).  Samuel  had  at 
least  some  of  the  characteristics  of  a 
Nazirite.     (I  Sam.  i:ii). 

Nob.  A  city  of  Benjamin,  just  north 
of  Jerusalem  on  the  edge  of  the  eleva- 
tion called  Scopus  in  New  Testament 
days.  In  the  ideal  picture  of  the 
Assyrian  approach  from  the  north  to 
Jerusalem  (Isa.  10:28-32)  it  is  named 
as  nearest  to  the  holy  city  on  a  road 
that  passed  through  Michmash,  Geba, 
Ramah,  Gibeah  of  Saul,  Gallim, 
Anathoth,  and  Nob.  It  was  the  site 
of  an  ancient  sanctuary  in  the 
days  of  Saul,  and  here  David  found 
assistance  from  the  priest  Ahimelech 
(Ahijah)  in  his  flight  from  Saul 
(I  Sam.  21:1). 

Paran.  A  region  lying  far  south  of 
Judah,  identified  with  Kadesh  (bar- 
nea)  in  Num.  13:26,  and  mentioned 
often  in  connection  with  Seir,  Edom, 
Teman,  and  Sinai  (Deut.  33:2;  Hab. 
3:3).  The  wilderness  of  Paran  was 
the  place  to  which  Hagar  and  Ishmael 
fled,  which  is  said  to  be  on  the  way 
from  Beersheba  to  Egypt  (Gen.  21; 
21).  In  Num.  12:16  and  13:3,  26, 
Paran  was  one  of  the  stations  in  the 
wilderness  journey  of  the  Hebrews. 
It  lay  some  fifty  miles  south  of  Beer- 
sheba. The  attempt  to  identify  Paran 
with  the  Oasis  of  Firan  near  Mt. 
SerJjal  in  the  peninsula  of  Sinai  is 
unsatisfactory.  In  I  Sam.  25:1 
David  is  s  id  to  have  gone  down  to  the 
wilderness  of  Paran.  The  improba- 
bility of  such  a  long  journey  hos  per- 
haps led  the  Septuagint  to  substitute 
Maon  for  Paran  in  agreement  with 
vs.  2. 

Pharaoh.  The  designation  of  the 
kings  of  Egypt.  It  was  a  title  rather 
than  proper  name.  In  I  Sam.  2:27 
reference  is  made  to  Israel's  stay  in 
Egypt  as  bondservant  under  the 
government  of  the  Pharaoh. 


302 


Samuel 


Philistines.  A  race  living  along  the 
borders  of  the  Mediterranean  Sea, 
south  of  Joppa  in  a  strip  ot  territory 
which  inchided  the  five  cities  of  Gaza, 
Ekron,  Ashkelon,  Gath,  and  Ashdod. 
They  were  not  natives  of  Canaan,  but 
came  probably  from  the  island  of 
Crete.  Later  on  their  name  was  given 
to  the  entire  land  of  Canaan  by  the 
Greeks  ("Palestine,"  from  "Philis- 
tine"). They  were  a  warlike  i.cople, 
among  whom  there  were  mer,  <f 
gigantic  stature,  Hke  Gohath.  They 
worshiped  a  god  called  Dagon.  They 
continued  to  be  enemies  of  the  He- 
brews till  they  were  subdued  by  David. 
In  the  days  of  Saul  and  Samuel  they 
held  possession  of  large  portions  of 
Hebrew  territory,  keeping  garrisons 
in  the  various  parts  of  the  land,  such 
as  Gibeah  (I  Sam.  10:5). 

Priests.  These  men  were  the.Vegu- 
lar  ministers  of  religion  among  the 
Hebrews.  They  belonged  to  the 
tribe  of  Levi,  and  were  intrusted  with 
the  work  of  teaching  the  people,  of 
ottering  sacrifices,  and,  in  certain  cases, 
of  deciding  disputes.  At  first  they 
lived  in  the  various  towns  and  cities. 
Later  they  preferred  to  remain  at  the 
central  sanctuary.  They  were  not 
always  men  of  unblemished  lives,  as 
the  cases  of  Hophni  and  Phinehas 
show  (I  Sam.  2:12). 

Prophesy.  The  meanings  ot  ttiis 
verb  are  various.  Sometimes  it 
implies  the  simple  exercise  of  religious 
instruction,  as  in  the  preaching  of 
Samuel.  Elsewhere,  and  more  fre- 
quently in  I  Samuel,  it  signifies  the 
ecstatic  rites  of  the  prophetic  guilds, 
consisting  of  songs,  religious  dances, 
and  such  violent  performances,  accom- 
panied by  music,  as  left  the  parti- 
cipants breathless  and  exhausted,  and 
even  drew  the  observers  into  the  circle 
as  with  a  spell  (I  Sam.  10:5-13; 
19:20-24).     (See  "  prophet.") 

Prophet.  There  were  two  sorts  of 
religious  teachers  in  Israel,  the  priests 
and  the  prophets.  The  former  at- 
tended to  the  services  at  the  sanctuary, 
and  belonged  normally  to  the  tribe 
of  Levi.  I'he  latter  were  more  con- 
cerned with  preaching  and  teaching, 
and  were  of  no  one  tribe.  The 
prophets  were  the  reformers  who 
reproved  the  people  for  their  sins  and 
exhorted  them  to  righteousness.  In 
the  earlier  part  of  the  history  there 


appeared  groups  of  men  who  often 
went  about  in  bands,  and  their 
"prophesying"  consisted  to  some 
extent  of  singing  and  incoherent  ecstatic 
utterances,  stimulated  by  the  use  of 
musical  instruments,  accompanied  by 
violent  gestures,  and  resulting  at  last 
in  a  swoon  (I  Sam.  10:5-11;  19:23- 
24;  18:10,  where  the  marginal  read- 
ing for  "prophesied"  is  "raved"). 
Very  dilTerent  was  the  character  of  the 
great  prophets  in  Israel,  like  Samuel 
and  Elijah,  under  whose  direction  the 
prophets,  or  "sons  of  the  prophets" 
as  they  were  called,  the  untrained  and 
roving  preachers,  settled  in  groups, 
at  to\vns  like  Ramah,  Bethel,  and 
Jericho,  led  a  more  ordered  life  and 
thus  created  centers  of  instruction  and 
reform  throughout  the  land.  They 
were  the  preachers  of  righteousness. 
Their  number  must  have  been  consid- 
erable. Samuel  was  their  recognized 
leader  as  long  as  he  lived.  They  re- 
ceived their  messages  through  dreams, 
visions,  or  intelligent  appreciation  of 
the  needs  of  the  times,  as  they  reflected 
on  God's  nature  and  his  disclosure 
of  his  will  to  the  people.  They  there- 
fore spoke  for  God,  and  their  utter- 
ances were  usually  begun  with  the 
words,  "Thus  saith  the  Lord"  (I  Sam. 
2:27).  But  the  great  prophets,  from 
Samuel  onward,  were  vastly  superior 
to  the  many  prophets  around  them, 
and  often  had  occasion  to  reprove  and 
denounce  them. 

Rachel's  sepulcher.  Rachel  was 
the  wife  of  Jacob  and  the  mother  of 
Joseph  and  Benjamin.  She  died  on 
the  journey  from  Bethel  to  Ephrath, 
and  was  buried  by  the  road  (Gen. 
35:19,  20).  It  is  probable  that  the 
words  "the  same  is  Bethlehem"  in 
vs.  19  are  an  incorrect  note  added  by 
a  later  writer.  The  exact  place 
of  Rachel's  sepulcher  is  therefore 
unknown.  A  tomb  with  this  name  is 
shown  today  on  the  highroad  from 
Jerusalem  to  Bethlehem  and  near  the 
entrance  to  the  latter.  But  as  Saul 
passed  the  sepulcher  on  his  way  from 
Ramah  to  Gibeah,  it  cannot  have  been 
so  far  south  as  Bethlehem.  Jeremiah 
(Jer.  31:15)  speaks  of  the  dead 
Rachel  as  weeping  for  her  children 
at  the  time  the  exiles  went  northward 
into  Babylon.  This  would  strengthen 
the  probability  that  the  tomb  lay  some- 
where on  the  northern  border  of  Ben- 
jamin, and  that  the  traditional  site 
near  Bethlehem  is  erroneous. 


Dictionary 


3^3 


Sacrifice.  This  was  the  offering  of 
animals,  brought  by  Israelites  to  the 
altar  of  God.  The  animal,  an  ox, 
a  ram,  a  lamb,  or  a  goat,  was  taken  to 
the  priest,  and  by  him  put  to  death. 
Its  blood  was  poured  out  at  the  foot 
of  the  altar  as  a  libation  to  God,  and 
the  fat  was  burned  upon  the  altar  as 
God's  portion.  A  part  of  the  meat  was 
given  to  the  priest  as  his  pay  for  the 
service  he  rendered,  and  the  remainder 
was  eaten  by'  the  worshiper  and  his 
family  as  a  holy  meal.  Other  offer- 
ings, such  as  meal,  wine,  and  salt  were 
also  made.  A  "whole  burnt  offer- 
ing" was  made  by  consuming  the 
entire  body  of  the  victim  upon  the 
altar,  in  cases  of  exceptional  peril  or 
sin  (I  Sam.  7:9). 

Saul  ("asked").  The  first  king  of 
Israel  (for  the  attempt  of  Abimelech, 
son  of  Gideon,  to  secure  the  kingship 
a  generation  earlier  see  Judg.  chap. 
9).  Savil  was  the  son  of  Kish,  a  pros- 
perous farmer  of  the  tribe  of  Benja- 
min, residing  at  Gibeah,  usually 
known  in  the  records  as  "Gibeah  of 
Saul."  Two  records  of  his  first 
appearance  are  given.  According  to 
the  early  Judean  document  of  Saul's 
life  (I  Sam.  9:1 — 10:16;  chap.  11) 
he  went  forth  from  his  home  accom- 
panied by  a  servant  to  search  for  some 
strayed  asses.  Failing  in  the  search 
they  turned  to  the  town  of  Ramah  to 
seek  the  assistance  of  the  seer  Samuel. 
The  latter  recognized  in  Saul  the 
subject  of  his  prophetic  ^^sion  of  a 
king,  and  after  entertaining  him  over 
night,  anointed  him  privately  and 
gave  him  certain  signs  to  assure  him 
of  his  selection  by  God.  Soon  after 
Saul,  who  had  returned  to  his  agri- 
cultural tasks,  learned  of  the  distress 
of  Jabesh-gilead,  and  summoning  his 
countrymen,  delivered  the  city,  gain- 
ing thus  the  public  recognition  of  the 
nation  as  its  king. 

The  late  Ephraimite  narrative  of 
Samuel's  career  as  a  prophet  tells  a 
very  different  story  (I  Sam.,  chap. 
8;  10:17-27;  chap.  12).  In  his  old 
age  Samuel  is  requested  by  the  people 
to  give  them  a  king,  his  sons  not  being 
suitable  rulers.  He  is  disappointed 
and  grieved  at  this  request,  but, 
directed  by  God,  accedes  to  it.  At 
a  public  assembly  at  Ramah  Saul  is 
chosen  by  lot,  and  Samuel  soon  after 
delivers  his  farewell  address,  charging 
the  nation  with  sin  in  asking  for  a  king, 


and  warning  them  against  further 
errors. 

Septuagint.  A  Greek  translation 
of  the  Hebrew  Old  Testament  made 
by  Jewish  scholars  in  Egypt  between 
the  years  250  and  150  B.C.  It  is  a 
valuable  help  in  determining  the  cor- 
rect Hebrew  text  of  the  Old  Testa- 
ment. At  many  points  its  readings 
are  given  in  the  margin  of  the  Re- 
vised Version. 

Sheol.  This  word  is  used  in  the 
Old  Testament  to  describe  the  world 
of  shades,  where  the  dead  abide.  It 
is  translated  variously,  as  grave,  pit, 
hell.  It  does  not  denote  a  place  of 
torment  or  of  blessedness,  but  one  to 
which  the  dead  go  to  remain  in  silence 
and  weakness.  This  is  of  course  very 
different  from  the  Christian  belief  in 
a  future  life.  It  was  Christ  who 
"brought  life  and  immortality  to  light 
through  the  gospel"  (II  Tim.  1:10). 

Shiloh.  A  town  in  the  highlands 
of  the  tribe  of  Ephraim,  about  nine- 
teen miles  north  of  Jerusalem.  Here 
a  sanctuary  was  established  after 
the  Hebrews  settled  in  Palestine.  The 
ark  of  God  was  kept  in  the  sacred 
tent  or  building.  To  this  place  pil- 
grims came  at  the  times  of  the  great 
feasts.  The  town  was  probably 
destroyed  by  the  Philistines  after  the 
battle  of  Aphek  when  the  ark  was 
captured  (I  Sam.,  chap.  4).  To  this 
destruction  Jeremiah  seems  to  refer 
(Jcr.  7:12,  14;  26:6).  The  modern 
town  is  called  Seilun.  There  is  still 
visible  a  leveled  quadrangle,  on  the 
hillside  above  the  town,  where  it  is 
thought  the  sanctuary  may  have 
stood. 

Shunem.  A  town  mentioned  in 
connection  with  Jezreel  in  Josh,  iq:  18. 
It  was  the  camping  place  of  the  Philis- 
tine army  before  the  battle  of  Mt. 
Gilboa  (I  Sam.  28:4).  The  modern 
town  of  Sulem  is  supposed  to  occupy 
its  site.  It  lies  on  the  slopes  of  Jebel 
Dahi  ("Little  Hermon"),  which  rises 
north  of  Jezreel.  The  Hebrew  camp 
was  across  the  valley  of  Jezreel  at 
the  foot  of  Mt.  Gilboa.  Whether  this 
is  the  Shunem  mentioned  in  II  Kings 
4:8  as  the  town  in  which  F.lisha 
stopped  on  his  journeys,  and  the 
home  of  the  heroine  of  the  Song  of 
Songs,  is  not  certainly  known. 

Shur.  A  district  oa  the  northeast 
border  of  Egypt,   mentioned  as  the 


304 


Samuel 


place  of  Hagar's  wandering  (Gen. 
16:7),  and  the  region  into  which  the 
Israelites  went  after  passing  the  Red 
Sea  (Exod.  15:22).  In  this  direction 
Saul  pursued  the  defeated  Amalekites 
(I  Sam.  15:7). 

Sisera.  The  general  of  King  Jabin 
of  Hazor,  in  the  region  near  Lake 
Merom  (Huleh),  who  was  defeated 
in  the  battle  of  Mt.  Tabor  by  Barak 
and  Deborah  (Judg.,  chaps.  4,  5). 
In  his  tlight  from  the  field  he  made 
his  way  to  the  encampment  of  Heber, 
the  Kenite,  whose  wife  Jael  lured 
him  to  trust  to  her  hospitality,  and  then 
put  him  to  death,  thereby  winning  the 
praise  of  the  Israelites. 

Socoh.  A  town  on  the  west  border 
of  Judah,  almost  directly  west  of 
Bethlehem,  on  the  edge  of  the  shephe- 
lah  or  plateau  which  looks  down  upon 
the  plain  of  Philistia.  At  this  point 
the  roads  from  Jerusalem  and  Hebron 
unite  on  the  way  to  Philistia  through 
the  valley  of  Elah  (\Vadi  es-Sunt). 

Spirit  ol  God.  This  term  is  used  in 
the  Old  Testament  not  only  to  de- 
scribe the  divine  activity  in  the  creation 
of  the  world  (Gen.  1:2)  and  of  man 
(Job  33:4),  in  revelation  to  the  pro- 
phets (Ezek.  1 1 :  24),  and  in  the  endow- 
ment of  certain  men  with  special  gifts 
(Exod.  31:3),  but  also  such  arousal  of 
soul  to  meet  an  emergency  as  renders 
a  man  capable  of  a  great  deed.  In 
this  sense  it  is  said  that  the  Spirit  of 
God  came  upon  Samson  (Jud'^.  14:6) 
and  he  killed  a  lion,  or  upon  Saul  and 
he  joined  the  band  of  "prophets" 
in  their  uncouth  performances  (I 
Sam.  10:10).  The  term  represents 
the  unusual  intensity  of  emotion 
which  is  displayed  in  man's  behavior. 
In  this  sense  the  expression  "of 
God"  is  really  equivalent  to  "great," 
as  "the  trees  of  Jehovah,"  i.  e., 
great  trees  (Ps.  104:16),  "moun- 
tains of  God,"  ie.,  great  mountains 
(Ps.  36:6),  "the  dread  of  Jehovah," 
i.e.,  a  strong  terror  (I  Sam.  11:7). 
Yet  it  is  probable  that  in  all  instances 
where  the  term  "Spirit  of  God"  is 
used,  the  writer  intended  to  indicate 
direct  divine  activity. 

Strange  gods.  The  nations  around 
Israel  worshij^ed  the  various  gods  of 
their  lands  and  religions.  It  was  the 
general  belief  of  that  age  that  each 
country  was  under  the  protection  oi 


its  own  deity.  Thus  the  Phoeni- 
cians worshiped  Baal,  the  Philistines, 
Dagon,  and  the  Ammonites,  Molech, 
etc.  In  several  instances  there  was  a 
female  divinity  or  goddess  who  was 
honored  beside  the  god.  Thus  the 
consort  or  companion  of  Baal  was 
Astarte  or  Ashtoreth.  These  deities 
were  represented  by  idols  or  images, 
and  their  worship  was  carried  on  at 
sacred  places  or  shrines.  It  was  the 
early  belief  of  the  Hebrews  that  these 
gods  were  actual  beings  who  ruled  in 
their  own  lands.  It  was  the  work  of 
the  prophets  to  prove  that  there  is  but 
one  God,  and  that  he  is  worthy  of  the 
worship  and  love  of  all  men. 

Telaim.  A  town  in  the  south  of 
Judah  where  Saul  assembled  his  army 
for  the  campaign  against  Amalek. 
It  is  probably  the  same  as  Telem 
(Josh.  15:24)  near  the  border  of 
Edom  in  the  far  south  of  Judah. 

Telem.     See  "Telaim." 

Temple.  The  structure  which  Solo- 
mon erected  in  Jerusalem  as  the 
center  of  worship  in  Israel.  In  earlier 
periods,  from  the  days  of  the  Exodus, 
there  was  a  portable  structure,  called 
the  Tent  of  Meeting,  at  which  religi- 
ous exercises  were  conducted.  Such 
a  tent  was,  perhaps,  set  up  at  Shiloh 
after  the  occupation  of  Palestine.  If 
so,  it  was  doubtless  inclosed  with 
wood  for  protection  (its  door-post  is 
mentioned),  and  is  called  "the  tem- 
ple" in  I  Sam.  1:7.  This  expres- 
sion probably  reflects  also  the  usage 
of  the  times  of  the  author,  when  the 
Temple  had  long  been  standing. 

Teraphim.  Images,  in  human  form, 
probably  representing  the  ancestor  of 
the  family,  kept  in  many  households  in 
Israel,  and  even  worshiped.  It  was  a 
form  of  superstition  denounced  by  the 
prophets  as  degrading  and  useless. 
Yet  it  was  practiced  even  in  leading 
families  (I  Sam.  19:13)  and  persisted 
in  many  parts  of  the  land  until  a  late 
period. 

Threshing-floors.  Grain  was 
threshed  by  placing  it  on  a  high,  flat 
rock,  where  the  wind  had  full  sweep. 
There  it  was  "trodden  out"  by  cattle 
dragging  a  sledge,  which  separated  the 
grain  from  the  straw.  Then  the 
whole  was  tossed  aloft  in  the  wind  with 
a  winnowing  shovel,  called  sometimes 
a  "fan"  (Matt  3:12),  and  the  wind 


Dictionary 


305 


blew  away  the  straw  and  chaff,  leaving 
the  grain  to  be  gathered  into  the  gran- 
ary. 

Thummim.     See  "  Urim." 

Urim  and  Thummim  ("lights  and 
perfections").  The  names  applied  to 
a  method  of  securing  knowledge  of  the 
divine  will  in  Israel.  In  I  Sam.  28:6 
it  is  said  that  Saul  could  not  gain 
response  either  by  dreams  or  Urim  or 
by  prophets.  In  "the  blessing  of 
Moses"  (Deut.,  chap.  33)  the  use  of 
Thummim  and  Urim  is  assigned  to  the 
priestly  tribe  of  Levi  (vs.  8).  Neither 
of  these  passages  describes  the  method 
of  augury.  But  the  Septuagint  ren- 
ders I  Sam.  14:41,  "And  Saul  said, 
Jehovah,  God  of  Israel,  why  hast  thou 
not  answered  thy  servant  this  day? 
If  the  guilt  be  in  me  or  in  Jonathan 
my  son,  Jehovah,  God  of  Israel,  give 
Urim;  but  if  thus  thou  say:  It  is  in 
my  people  Israel,  give  Thummim." 
This  indicates  that  Urim  and  Thum- 
mim were  two  objects  used  by  the 
priests,  perhaps  two  stones,  one  of 
which  signified  the  answer  "yes,"  the 
other  the  opposite. 

Witch,  Witchcralt.  It  was  a  com- 
mon superstition  in  Israel  that  there 
were  people,  usually  women,  gifted 
with  the  power  to  control  demons,  to 
hold  converse  with  the  dead,  to  fore- 
tell the  future  and  to  curse  or  benefit 
their  fellow-beings.  The  practice  of 
witchcraft  or  sorcery  was  strictly  for- 
bidden in  the  law  (Exod.  22: 18).  Saul 
used  harsh  measures  against  these 
practices,  but  at  the  last  resorted  to  a 


witch  at  En-dor  to  learn  his  approach- 
ing fate  (I  Sam.  28:6-12). 

Ziklag.  A  town  in  the  territory  of 
Judah  (Josh  15:31)  or  Simeon  (Josh. 
19:5),  which  was  in  Saul's  days 
assigned  to  David  by  Achish,  the  king 
of  Gath  (1  Sam.  27:6).  Its  site  is 
uncertain.  It  probably  was  about 
twenty-five  miles  soutliwest  from 
Gath,  and  half  as  far  southeast  from 
Gaza,  on  the  way  to  Bcersheba.  It 
was  plundered  by  the  Amalekites  in 
David's  absence,  but  the  raiders  were 
overtaken  and  the  spoil  recovered 
(I  Sam.  30: 1-26).  It  is  mentioned  as 
one  of  the  cities  occupied  by  the  post- 
exilic  Jews  (Neh.  1 1 :  28). 

Ziph,  Wilderness  of.  The  town  of 
Ziph  was  a  few  miles  (six  or  seven) 
southeast  of  Eiebron.  The  wilderness 
of  the  same  name  was  of  course  the 
surrounding  region,  rocky  and  con- 
venient for  concealment.  Here  David 
took  refuge  from  Saul  (I  Sam.  23:14, 
iq). 

Zobah.  An  Aramaean  kingdom  on 
the  northeast  frontier  of  Palestine, 
probably  in  the  Hauran  south  of 
Damascus.  It  is  mentioned  in  I  Sam. 
14:47  as  one  of  the  enemies  against 
which  Saul  fought  successfully.  At 
a  later  time  the  Ammonites  hired  the 
Syrians  of  Zobah  and  other  allies  to 
assist  them  in  repelling  Israel  under 
David  (II  Sam.  8:3  f.;  ic:6  f.).  It 
is  probable  therefore  that  2k)bah  lay 
not  far  beyond  the  northern  frontier 
of  Ammon  east  of  the  Jordan. 


Date  Due 

%^f  n  er  '''% 

A    O 

0    ^>          0 

b 

m  2  - 1 

JY5-'49 

in^^ 

-^ 

f 

